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Earlham Lectures 



1. A Compend of Christian Doctrine. 

2. The Ritualistic Law and its Antitype in Christ. 

3. History of Christianity to Constantine. 



By 
BARNABAS C. HOBBS, A. M., LL.D., 

First President of Earlham College, and subsequently Superintendent of 
Public Instruction for the State of Indiana. 



RICHMOND, IND. : 

Nicholson & Bro., Publishers. 

1885. 



!i«HI|fOTOw| 






Entered according lo Act of Congress, 
In the office of the Librarian of Congress at Washington, D. C.^ 
By Barnabas C. Hobbs. 



M. CuLLATON & Co., Printers, 
Richmond, Ind. 



INTEODUCTION. 



The following pages are a brief of modern and New 
Testament Theology as the writer has read and accepted 
it. It is commended to the acceptance of the reader 
who seeks to know the truth. 

The purposes of God in redemption are many sided 
in their adaptation to the condition of man in the 
epochs of his history, and they are multiform in bless- 
ing. The Eedeemer of men has looked to the wants of 
every kindred, tongue, and people, young and old, wise 
and ignorant. 

There are foundation doctrines on which all parts of 
the superstructure must directly or indirectly rest, and 
the following pages are formulated with that as a lead- 
ing thought. How well he has succeeded he must 
leave for the reader to judge. 

Many valuable helps have been found in the terse 
and concentrated Compend of Theology by Amos Bin- 
ney and Daniel Steele, D. D., and Merrill. He is also 
indebted to the Bampton Lectures by Edward Hatch, 
to Wakefield's Theology, Pressense's Early Years of 



IV INTRODUCTION. 



Christianity, Dean Stanley's Christian Institutions, 
Blackburn's Church History, Albert Barnes' Atone- 
ment, together with a large number of valued authors 
in the Society of Friends. 

He has made it a chief purpose to concentrate much 
into small space, hoping what is presented may serve 
as a guide to more thorough examination of the sub- 
jects touched upon. 

He does not claim to have attained to perfection, 
but trusts to the favorable consideration of the intelli- 
gent reader. He feels conscious that he has ventured 
upon a task which exposes him to the adverse criticism 
of many honest Christian believers, in respect to 
opinions w^hich make differences in churches, but re- 
joices in the discovery of a large breadth of vital, 
saving, Christian faith common to all churches. 

One fact rises above many : the more and better we 
are acquainted, personally, with Christ, the better we 
will know His doctrine. 



CONCISE STATEMENT 

OF 

Christian Doctrines 

By B. C. HOBBS, 

bloomingdale, indiana. 

1883. 



GOD— JEHOVAH, 

The Creator of all things and Father of all. Lord, 

Ruler, or Governor. 

Jehovah, The incommunicable name ; signifying self- 
existence, eternity, almighty power, and He who 
confirms His covenants, Savior, Redeemer, The 
Highest. 

HIS BEING 

Considered under three titles, 

FATHEE, SON, AND HOLY SPIRIT. 

Thi'ce Subsistences, ^hsiYing their separate offices, but 

are of one Substance, 

The Father, without the Son and Holy Spirit, would 

not be God. 
The Son, without the Father and Holy Spirit^ would 

not be God ; and 
The Holy Spirit, without the Father and Son, would 

not be God; {Cook.) 

But, 

The Father, with the Son and Holy Spirit, is God ; 
The Son, with the Father and Holy Spirit, is God ; and 
The Holy Spirit, with the Father and Son, is God. 

THE FATHER 

is the original, ultimate and absolute authority, 
supremacy, and paternity. 



EARLHAM LECTURES. 



THE SON, 

is that subsistence of the Divine Being that Communi- 
cates with man — that reveals the Father, (See Para- 
graph Bible, John 1, 1,) the Word and Wisdom 
of God. He by whom the Father speaks to, and 
teaches the people of earth; He through whom 
the thought and utterance of the Father comes 
to us, John 1, 1 ; Heb. 1, 2 ; The Father created 
all things by the Son ; Eph. 3, 9 ; has committed all 
judgment unto Him, John 5, 22 ; has laid the govern- 
ment on his shoulders, Isa. 9, 6; He upholds all 
things by the word of His power, Heb. 1, 8 ; by Him 
all things consist, Col. 1, 17 ; He was commissioned of 
the Father to "be made flesh" (to assume our material 
nature and manhood) and to dwell amongst us, John 
1, 10 ; to bear our sins and bring in everlasting right- 
eousness, Dan. 9, 24 ; and finally " to be Judge of quick 
and dead," 2 Tim. 4, 1 ; 1 Pet. 4, 5. 

THE HOLY SPIRIT 

is the Spirit of the Father and of the Son. Their in- 
visible and divine energy and power are found in Him. 
He everywhere acts potentially in nature, bringing 
about the results, which the Father and Son will. 

He " moved upon the face of the waters " at Creation, 
Gen. 1, 2; He also "garnished the Heavens," Job 26, 
13 ; and by Him Christ performed His miracles. Mat. 
12, 28. 

The Son of God took our flesh upon Him by the 
Spirit, Mat. 1, 18, 20 ; by Him offered Himself to God, 
Heb. 9, 14 ; and by Him, He was brought again from 
the dead, Eom. 8, 11. He is now in the world accord- 



CHRISTIAN DOCTRINES. 



ing to the promise of the Father and of the Son, John 
14, 16, 26 ; 16, 7 ; 15, 26, as a convicting, enlightening, 
quickening, regenerating, and cleansing power for sin- 
ners, and as a comforter and teacher to His believing 
church, and their " wisdom, righteousness, sanctifica- 
tion, and redemption," Isa. 42, 6-, 7; 1 Cor. 1, 30; 
John 6, 63 ; Eom. 8, 2 ; 8, 11, 13, 23, 26 ; 2 Cor. 3, 6. 
He strengthens His people by strength in the inner 
man, endues with power from on high, " that we may 
be filled with the fullness of God," Eph. 3, 19. He 
bears our prayers to the Son and Father and gives 
their answer to the soul. He is God with us. He 
gives us life and breath and all things. He Jrlls all 
things, Eph. 4, 10 ; Psalms 139, 8. He speaks not of 
Himself but of the Son and Father, John 16, 13. He 
inspired holy men to write the Scriptures, and is the 
interpreter to the souls of them who read: 2 Tim. 3, 
16 ; John 14, 26. 

ERRORS RESPECTING THE HOLY SPIRIT. 

1. Attributing the operations of nature ; the origin 
and growth of plants and animals, life, health, and all 
things which we call natural, to a law and power in- 
herent in matter, instead of ascribing them to the om- 
niscient, omnipotent, and omnipresent energy, intelli- 
gence, and purpose of God through the Eternal Spirit. 

2. That the light of the mind in the discovery of 
truth the sensibility of the conscience, the delights 
and remorse of the soul are altogether natural, and 
that we are, in our spiritual experiences, unconscious 
of the presence or influences of the Holy Spirit in the 
soul. 



10 EARLHAM LECTURES. 

Answered, John 16, 8 ; John 14, 16, 26 ; 15, 26 ; Isa. 
51, 12; 66, 13; Rom. 8, 16, 27; 1 Cor. 2, 10, 11; Job 
32, 8, etc. We can not know our special duty or call- 
ing in the world but by the revelations of the Spirit. 
The testimony of Jesus is the Spirit of prophecy, Rev. 
19, 10. 

ERRORS RELATING TO THE TRINITY. 

1. Thsit ihexe aie three persons in the Trinity. Er- 
roneous because the idea of three persons destroys the 
idea of unity, and on the other hand to designate the 
three as three Members, destroys the idea of plurality. 
To avoid both extremes we may safely accept Joseph 
Cook's distinctive terms, " Three subsistences but of 07ie 
substance,'' Jesus tells us, John 5, 37, Ye have neither 
heard His voice at any time nor seen His shape. We 
should not indulge the imagination beyond the know- 
able. We can see personality in the Man Christ Jesus. 
We can there safely rest. 

MAN, 

Created in the image of God. Has spirit, soul and 
body. He is finite or limited in his spiritual powers, 
but to be in the image of God requires that he should 
be immortal. Man is, therefore, indestructible and 
eternal. His body is mortal until the resurrection. 
He is a compound of Spirit, Soul and Body ; a plurality 
in unity. 

Spirit — translated from the Greek Pneuma, — breath, 
air, sensation. It is often used in a comprehensive 
sense including sensibilities, intellect and will. Paul 
makes the true Psychological distinction in terms in 



CHRISTIAN DOCTRINES. 11 

1 Thess. 5., 23, where he describes the complete man- 
hood under the three heads, Spirit, Soul and Body. It 
there distinctively means sensibilities, — moral feelings; 
has reference to conscience, love, hatred, joy, peace, 
consciousness, etc. It is the part of our being '' which 
apprehends realities intuitively — without reasoning 
upon them. With it we touch, see, serve, worship 
God," John 4, 23, 24; Eom. 1, 9; 1 Cor. 6, 17; 
Eev. 1, 10 ; et al. 

Soul — (jicQok psyche — embraces the intellect and will, 
— man's rational nature. 

Body — The tabernacle of the spirit and soul: — 
the material organism by which we know each other 
in this world, and conduct the work of life. {Ellicott.) 

Man was made upright : Eccl. 7, 29 ; in the Divine 
image and purity, — holy. He was an accountable pro- 
bationer under God's Law. He was forewarned that 
by breaking this Law he would incur Death — Death to 
his life unto holiness — and by consequence death to 
the Body. 

Man was deceived by Satan, willingly obeyed him, 
and fell. His whole spiritual being became sinful. 
The whole race of Man was then in Adam ; and, con- 
sequently, his descendants inherited his evil nature. 
''By one man sin entered into the world and death by 
sin, and so death passed upon all men for that all have 
sinned." 

Death and Life have each two definitions. There 
is a death to holiness, and a death to sin, and a life to 
holiness, and a life to sin. When we are dead to holi- 
ness we are alive to sin, when alive to holiness we are 
dead to sin. 



12 EARLHAM LECTURES. 

Man being in the image of God, is immortal, there- 
fore he could not die as regards the activities of sensi- 
bility, intellect and will, though his life to holiness 
and purity died in the fall. Gen. 2, 16, 17 ; Eom. 
5, 12; 6, 23; Heb. 2, 4; Eom. 5, 12 ; 1 Cor. 15, 
22; Eph. 2, 3, 5; Job 15, 14; Psalms 14, 2, 
3 ; 51, 5 ; 58, 3 : Sin is not inherited, only a cor- 
rupt nature, and each person is held accountable 
for his own sins. Deut. 24, 16 ; 2 Kings 14, 16 ; Prov. 
11, 19; Ezek. 18, 4, 20; Jer. 31, 30; Eom. 1, 20, 21; 
Jer. 31, 30; Eom. 1, 20, 21; John 3, 19, 20. 

ANGELS. 

Angel means messenger, or bring er of tidings. The 
term is applied to those intellectual, spiritual beings, 
whom God makes use of as His Ministers to execute 
His orders, Eev. 23, 8 ; To Christ who is the Mediator 
and Head of the church, Zech. 1, 12; Eev. 10, 1; To 
ministers of the Gospel who are ambassadors for Christ, 
Eev. 2, 1 ; 3, 1, 7 ; To such whom God -employs to ex- 
ecute judgments, Eev. 15, 8; 16, 1; To Devils, Mat. 
25, 41 ; 1 Cor. 6, 3. 

All angels were first created good. Some by keeping 
not their first estate, fell, and were cast out of Heaven, 
and leaving their own habitation, had another place 
prepared for them, where they are ''reserved in everlast- 
ing chains, under darkness unto the judgment of the 
great day," Jude 6 ; Mat. 26, 41 ; Eev. 20, 10. Wicked 
Angels are called 



CHRISTIAN DOCTRINES. 13 



DEVILS. 

They are the enemies and tempters of the human race, 
especially Christians, whom they desire to deceive and 
devour, 1 Pet. 5, 8 ; Their Chief is called Abaddon in 
Hebreiv ; ApoUyon in Greek; that is, destroyer, — Eev. 
9, 10 ; Angel of the Bottomless Pit, — Prince of Dark- 
ness, Eph. 6, 12, — A roaring Lion, and an Adversary, 
1 Pet. 5, 8, — A Sinner from the beginning, 1 John 3, 
8,— Beelzebub, Mat. 12, 24,— Accuser, Eev. 20, 10,— 
Belial, 2 Cor. 6, 15, — Deceiver, Eev. 20, 10, — Dragon, 
Eev. 12, 7, — Liar, Leviathan, Lucifer, Murderer, Ser- 
pent, Satan, Tormentor, The God of this world. He 
uses all his arts to ruin men, acting the part of 
deceiver and Liar. 

He was, perhaps, the leader in the rebellion. In 
Mat. 8, 29 to 34, and Mark 5, 1-21, and Luke 8, 26-40, 
it is evident that they were well acquainted with Jesus 
in Heaven, and understood and were expecting a judg- 
ment at the Last Day, and feared His presence. His 
power over them, vast as may be their numbers, is also 
clearly seen. We may know that when temptation 
and trial comes to us He will make a way of escape, in 
spite of spiritual foes. Christ was tempted as an en- 
sample unto us. Hunger, thirst, discouragements, 
temptations, poverty, and forbidden desires may assail 
the Christian, but as he learns how to maintain his in- 
tegrity, he will accept these trials as intended to prove 
his confidence in the sufficiency of the Holy Spirit 
to keep him in perfect peace whose mind is stayed on 
Him. 

Their number in one man was said to be legion, 



14 EAKLHAM LECTURES. 

Mark 5, 9. A legion is from 3,000 to 5,000. How vast 
then their number ! Possibly much greater than the in- 
habitants of the earth, Eev. 12, 9, 10 ; 2 Cor. 6, 15 ; 1 
Pet. 5, 8 ; Eev. 19, 19 ; Mat. 12, 24 ; Eev. 12, 7 ; 2 Cor. 
4, 4 ; John 8, 44 ; John 12, 31 ; Eph. 2, 2 ; Eev. 12, 9 ; 

1 Thess. 3, 5 ; Mat. 13, 19, 38. 

Let us then at once accept, as sound doctrine, that 
the demons spoken of in the Bible were and are per- 
sonal intelligences, fallen Angels, and await a judg- 
ment in time to come, and that our Eedeemer has all 
power over every form of evil, internal and external, 
and over every wicked intelligence among men or fallen 
angels. Mat. 28, 18. 

THE GOOD ANGELS 

Were created by God, before the Heavens and the 
Earth were made. Job 38, 4-7. They witnessed the 
work when the Father laid the foundations thereof, 
measured it, and stretched the line upon it. Then 
the morning stars sang together and all the sons of 
God shouted for joy. They are called the Angels of 
God in Gen. 28, 12, and Holy Angels in Mat. 25, 31. 
Humility and obedience mark their character. When 
Michael the Archangel was invested with great power, 
contending with the Devil, when he disputed about the 
body of Moses, he *^ durst not bring against him a railing 
accusation, but said the Lordrehiike thee J' Jude 9. See 

2 Pet. 2, 11 ; Dan. 10, 13-31. 

At the last day they will all come with the Lamb 
that was slain and is alive to the judgment. They are 
ministering spirits sent forth to minister for them who 



CHRISTIAN DOCTRINES. 15 

shall be heirs of salvation, Heb. 1, 14. They were 
present at the birth, resurrection and ascension of 
Christ, and rejoice with Him when sinners are saved, 
Luke 2, 10 ; 15, 10 ; Mat. 28, 5-7 ; and were made a 
cherubim to guard the entrance of man into Paradise, 
Gen. 3, 24, as well as to be messengers of God to 
prophets, patriarchs, and holy men in every dispen- 
sation. 

The worship of angels is forbidden, Eev. 18 ; Col. 2, 
15 ; They, like men, are limited in knowledge, 1 Pet. 
1 ; 11, 12. They w^orship and adore the Lord God and 
the Lamb forever, with the redeemed of Earth, Eev. 5, 
12. They are instructed in the Divine councils towards 
men, Dan. 9, 22, 23; 10, 11; 5, 19; 2 Sam. 14, 17-20; 
Gal. 1, 8 ; 1 Cor. 13, 11. They are commissioned by 
God to execute His purposes in the earth, Isa. 37, 36 ; 
1 Chron. 21, 14-30; Num. 22, 31; Dan. 6, 22; 3, 27; 
Eze. 3, 14 ; Jonah 1, 17. They are unequal in glory, 
1 Cor. 15, 39, 40. They are God's reapers, Matt. 13 ; 
Eev. 14, 18-20. See Charlotte Elizabeth on Princi- 
palities and Powers, 

Man's soul qualities in the fall, became Satanic ; 
corrupt, spiritually dead, but alive to sin and unclean- 
ness. The earth was cursed for man's sake, and all 
flesh became condemned of Heaven. 

'Man's soul and body were lost, and both soul and 
body needed a Savior. 

Man was still a thinking, rational intelligence, pos- 
sessing Intellect, Sensibilities, and Will, but his spirit- 
ual eye was morally blind, his ear deaf, his sensibilities 
benumbed, his conscience defiled, and the whole nat- 



16 EARLHAM LECTURES. 

ural inclination was downward. He could still, how- 
ever, act and think for himself. The Lord never took 
from him the freedom of his will. '' He could take the 
affirmative or negative of every moral question." — {Bin- 
ney,) No power of the Almighty, no causation behind 
his will, no combination of circumstances, prevents the 
free exercise of his choice. It is the decree of his 
Creator that his will shall be free. This was essential 
to be in the image of his Creator. The truth of God 
was shown him before he fell. He chose to disobey, and 
the fault rests with him. He is, in like manner, mor- 
ally accountable for his conduct to-day. He can obey 
or disobey, and risk the consequences. 

PROOF OF man's free WILL. 

1. Consciousness: '' I know I am free, and that is 
the end of it.'' — Dr. Samuel Johnson, 

2. '' Such freedom is involved in the feeling of moral 
obligation, and in the sense of guilt for our misdeeds." 

'' If man be punished in the future state, God must 
be the punisher." 

'' If God be the punisher, the punishment must be 
just." 

''If the punishment be just, the punished might 
have done otherwise." 

"If the punished might have done otherwise, they 
were free agents." 

'' Therefore, if men are to be punished in the future 
world, they must be free in this." 

If this Logic be not true, we are creatures of fate, 
and God has ordained what we call sin. While man's 



CHRISTIAN DOCTRINES. 17 

will is free, the grace of God is persuasive, not compul- 
sory. — (Binney.) 

ATONEMENT. (Hebrew, Covering), 

Atonement, means '^ expiation;'' " satisfaction or rep- 
aration made by giving an equivalent for an injury, or 
by doing or suffering that which is received in satis- 
faction for an offence or injury,*' so that the injured 
party can pardon the offender, and they can be restored 
to friendship and good will. 

There is, in human government, no service attended 
by so many difficulties and important considerations 
as that of pardoning a law^ breaker. Albert Barnes 
makes the following clear summary of them : 

'' An Atonement must relate to one or all of the fol- 
lowing things : to the laiv itself, that its authority may 
be maintained; to the penalty of the law, that the ob- 
ject contemplated by the penalty may be secured; to 
the offenders in whose behalf it is made, or who are to 
receive the avails of it, that it may make their refor- 
mation and future good conduct certain ; to the com- 
munity, that it may have nothing to apprehend if the 
guilty are pardoned ; and to the character of the Law- 
giver, that that character may stand fair before the 
world, and be such as to inspire confidence, if the just 
penalty of the law is remitted." 

Atonement for men, who are condemned by the di- 
vine Law, and held guilty of death must look to the 
penalty of the law ; to the character and majesty of the 
Lawgiver, to His purity, love, mercy, justice, and holi- 
ness ; to the exceeding sinfulness of sin, to the refor- 



18 EARLHAM LECTURES. 

mation and restoration of the condemned, to the 
Society they must associate with when pardoned, and 
adopted into God's family ; and to inspiring them with 
a Godlike hatred of sin and all unrighteousness, and a 
love for a holy, pure, obedient, and Godly life on earth 
and in Heaven. 

The Lord saw that what was done for man's restora- 
tion, must stand well in the sight of His redeemed, 
and in the sight of all His holy angels in Heaven 
through eternity. 

Among men, certain conditions are essential before 
crime can be pardoned. The offender must show^ sorrow 
for the injury done, and, as much as in him lies, make 
restoration, and ask for pardon, giving assurances that 
his conduct in future shall be such as will entitle him 
to love, friendship, and respect. The offended neigh- 
bor forgives. They can then embrace each other in 
fraternal love. Pardon, on any other basis, fails to 
accomplish its purpose in the offender. Should the 
Divine Lawgiver aim any low^er than this ? 

But reconciliation with God is far more perfect than 
man's. Its purpose is not only to pardon the sinner, 
but to present him faultless before His throne, justified, 
sanctified, and holy. 

Again, when there is in the nature of the offence a 
complete separation in feeling and thought, it is very 
difficult for men to approach each other without a 
third party to act the part of mutual friend, honoring 
the offended one while he loves the offender and seeks 
his restoration. The best ''Daysman (Job 9, 33) or 
umpire must be empowered to decide the cause when 
there is mutual consent, and ' to lay hands ' with auth- 



CHBISTIAN DOCTRINES. 19 

ority to enforce the sentence and to compel submis- 
sion." — {F, C. Cook), He must be a person, who, in 
his anxiety to have the parties reconciled, at-one-ment, 
is willing to leave his home and plead with the offend- 
er, to humble himself, to entertain a proper sorrow for 
what he has done, and to go with him to the offended 
party, to confess his fault, and offer an honest pledge to 
conduct himself properly towards him in the future. 
It often happens that indebtedness or other injury calls 
foY payment or a penalty which the guilty can not meet, 
and when the intercessor satisfies the demands and 
penalties of the case by self-sacrifice, whatever and 
however may be the requirement to satisfy justice so 
that mercy can come in, the demands of an atonement 
are properly met. 

Under Eoman law, we are told, that when the soldier 
on guard should let a prisoner free he must suffer the 
penalty of the crime for which the sinner was guilty. 
The Jews had an ordinance that on the day of atone- 
ment when the Paschal Lamb was slain, a condemned 
prisoner was to be set free. A clear type of redemp- 
tion by substitution is shown by this ceremony. If Jesus 
was crucified, the sinner would go free, but if Jesus 
was released, the sinner would have perished. See 
Isaiah 53. When Isaac was condemned to die and 
was bound to the altar to meet the demands of God's 
Holy Law, he was spared by a sacrifice prepared of 
Heaven to bleed and die in his place. 

When man broke the golden chain that bound him 
to his Creator, when he transgressed the Divine Com- 
mand, he lost his life to holiness, and spiritually died. 

The nakedness of his guilt was seen in Heaven. The 



20 EAELHAM LECTURES. 

Lord saw that it was not the sin of presumption or of 
deliberate rebellion, but that man was deceived in the 
fall. There was then a door for love and pity to enter 
and plead for him, Isaiah 63, 9. But justice could 
not be set aside. Man was condemned by the Law of 
God, and His commandment is good and just and true. 
Eom. 7, 12. Eeconciliation must be brought about 
in such way as will satisfy the Law. Eom. 1 to 7 ch. 
The penalty of the Law was death — death spiritually 
to the soul and by consequence to the body. (See Bar- 
clay's Apology, Prop. 5, sec. 5, obj. 3. Death is an 
escape ; the righteous ^^am by death, Phil. 1, 21). Ee- 
conciliation must be made on such terms as will vindi- 
cate God's Eighteousness. It must be right. Man 
had no clean offering that would atone for sin. The 
Law demanding justice, and justice demanding that 
the debt and penalty of sin must be paid, and no man 
being found able to meet the demands of the Law, all 
men must remain unjustified because they could not 
be acquitted of guilt. Isaiah 59, 14 to 16. Eestora- 
tion then must come, if it could come at all, from an- 
other source. Angels had no offering. They are God's 
messengers and but a part of His Creation. None but 
the Eternal Son of God, in whom are all the riches of 
the Father. Then the Son said: ''Lo I come, in the 
volume of the Book it is written of Me, I delight to do 
Thy will, 0, My God; yea. Thy Law is within My 
heart." Psalms 40, Heb. 10, 7. 

The Father accepted the offered ransom. In doing 
so ''He committed all judgment to the Son, because 
He is the Son of Man," John 5, 22, 27 ; He prepared 
His body for an offering for sin and uncleanness, Heb. 



CHRISTIAN DOCTRINES. 21 

10, 5 ; that holy thing, born of the daughter of Eve, 
should be both the son of Mary and the Son of God. 
He would bruise the Serpent's head, though He would 
Himself be bruised. 

The Father and the Son gave thus to a fallen world 
a covenant of mercy by which the debt of sin would be 
paid, a ransom purchased by the gift and offices and 
blessings of the Holy Spirit, who would be their 
Cleanser, Quickening Presence, Sanctifier, Teacher, 
and Comforter. By this covenant and purchase the 
Grace of God would appear to all men, teaching us that 
''denying ungodliness and worldly lusts, we should 
live soberly, righteously, and godly in this present 
world, looking for that blessed hope and the glorious 
appearing of the great God and of our Savior Jesus 
Christ, who first gave Himself by promise to the 
nations before his advent, so that redemption could go 
on by faith in His promised coming, as He has re- 
deemed us by His coming, from all iniquity, thus puri- 
fying unto Himself a peculiar people zealous of good 
works." Titus 2, 11-14 ; Isaiah 42, 6, 7. 

They without us could not be made perfect, Heb. 11, 
40; i,e., Their redemption could not be perfected 
until Christ perfected ours. It may be seen that the 
Old Testament and the New should both be read as one. 
By the one offering he perfected forever them that are 
sanctified, before and since His passion. Heb. 10, 14. 

This was God's covenant freely offered to man. But 
like all other covenants it would be of no force, though 
the price of redemption should be paid, unless accepted 
and its conditions complied with by the party to whom 
it was offered. It had a man side as well as the Lord's 



22 EARLHAM LECTURES. 

side. The Lord has made His part perfect, and waits 
with redeeming love for the unsaved to become recon- 
ciled to Him and receive His blessings. 

Man, on his part, must accept the terms offered. 
He must repent and desire deliverance from sin and 
uncleanness. He must turn to God in faith, '' believ- 
ing that God is, and that He is a rewarder of all those 
who diligently seek Him;" faith in the atoning blood 
of a crucified Lord ; faith that takes hold of the blood 
as the ground of blessing ; faith that trusts in God*s 
eternal truth ; faith that will lead the repentant sin- 
ner to the foot of the cross ; faith that is alive to the 
necessity of fleeing from the wrath awaiting the un- 
saved ; faith in the abundance of God's love and mercy ; 
faith that repudiates all self-righteousness, and looks 
to the help of the Holy Spirit, that when the life to sin 
is crucified he may rise with a risen Savior into new- 
ness of life. 

Let not the reader suppose that by a finished work 
is meant a finished salvation. The finished sacrificial 
atoning procuring work was made complete when He 
cried upon the cross, ^' It is finished, and gave up His 
Spirit." When He '' rose from the dead and ascended 
into Heaven, He sat doivii on the right hand of God," 
Heb. 10, 12 ; 1, 3. 

The priesthood under the Law never did a finished 
work at the altar, so they were never permitted to set 
down at their work. 

Salvation being purchased, and the ransom being 
made to the Lord in righteousness. Mat. 3, 3, the 
riches of the atoning gift are in Heaven with the 
Father, Heb. 10, 10, ready and waiting for all people 



CHRISTIAN DOCTRINES. 23 

to receive according to Christ's last Will and Testa- 
ment. 

He told His disciples that if He went not away the 
Comforter would not come. If He did not die for sin- 
ners, no comfort could be brought to the sinner even 
by the Holy Spirit, John 16, 7. Without the shedding 
of blood there is no remission of sin, Heb. 19, 22. 

What Christ did for us outwardly as an offering for 
sin, as an atonement on the cross, as a High Priest on 
earth, is a perfect, essential, procuring ivork, which 
brought to man the second essential, spiritual, cleansing 
ivork in the soul, by His Eternal Spirit, which He has 
been carrying on in every age, and will carry on to the 
end of the ages. 

The first great purpose of the atonement, then, was 
to make way for the second. The first would have been 
fruitless without the second, and the second could not 
have been without the first. 

Salvation rests on the offices of Father, Son and 
Holy Spirit. It has already been shown that the 

HOLY SPIRIT 

was associated with the Father and the Son in the 
creation. The Spirit was with the old world recon- 
ciling sinners to God. Faith was made to them the 
substance of things hoped for and the evidence of 
things not then seen. Men then, as to-day, were saved 
by faith, and by the cleansing power of the Holy Spirit. 
The Spirit has always carried on the cleansing work 
within. Divers washings and carnal ordinances and 
bloody offerings never could make the comers thereto 
perfect ; never could cleanse the soul. The Spirit w^as 



24 EARLHAM LECTURES. 



the cleansing power. This ought to be a self-evident 
truth. When Christ said to Nicodemus, John 3, 1, 
" Ye must be born again " — '' born of the Spirit, " He ut- 
tered a truth of the ages. The Second Adam is, and 
has been to man since the fall, a quickening Spirit. 
This applies, equally well, to both soul and body. As 
in Adam all die, even so in Christ shall all be made 
alive. The purpose of the Second Adam was to be the 
progenitor of the redeemed who must be born again. 
There is an important distinction in the w^ork and 
offices of the Holy Spirit before and after reconciliation 
and pardon. His first work is conviction, inducing re- 
pentance, contrition, prayer for mercy, forgiveness and 
acceptance. When we become pardoned we are justi- 
fied. He then becomes our Comforter, Sanctifier, 
Teacher, and Keeper. The inward illumination of the 
Holy Spirit, revealing to the soul its own lost condition, 
and the all- sufficiency of Christ, can alone enable men 
to see His infinite excellence and glory. To the eye of 
natural reason He must ever appear without form or 
comeliness. Mat. 16, 17 ; 1 Cor. 2, 14. No one ever 
came on such an errand of love as the Savior; and no 
one ever received such treatment at the hands of sin- 
ners, John 1, 11. 

" The knowledge of Christ has a justifying and sav- 
ing efficacy, because it is the knowledge of an atoning 
sacrifice for sin. When the doctrine that Christ " bare 
the sin of many " is left out of the Gospel, it becomes 
'' another gospel and has no longer any power to sanc- 
tify and save the soul." — Notes American Tract Society 
on Isa. 53. 

A new birth implies 



CHRISTIAN DOCTRINES. 25 



REGENERATION. 

Eegeneration is the work of the Holy Spirit. Whether 
a sinner is saved quickly or slowly, an important 
work must be done in him which he cannot do himself. 
Man by nature is dead and must be quickened into 
life ; blind and must see ; deaf and his ears must be 
unstopped ; unclean and must be cleansed, purged ; a 
sinner and must be reconciled, pardoned, justified, 
sanctified, made holy before he can enter the gates of 
the celestial city. This is pre-eminently the work of 
the Holy Spirit. Paul says, Eom. 5, 10, '* If when we 
were enemies we were reconciled to God by the death 
of His Son, much more, being reconciled, we shall be 
saved by His life." The Lord Jesus commissioned the 
apostles to preach the Gospel to every nation, baptiz- 
ing them into the name of Father, Son, and Holy 
Spirit; the offices of each and all being essential in 
salvation. 

While the Son satisfied divine justice by His one 
offering for sin, the Holy Spirit is our Scape Goat to 
cover, hide, or bear away our sins by virtue of Christ's 
atoning blood. 

Peter describes the four steps to be taken to reach 
the blessing of regeneration : 

1. '' Eepent " — be sorry for your sin, 

2. ''And be converted" — turn to God the Lawgiver 
for pardon. 

3. " That your sins may be blotted out " — by the 
blood of the Lamb. 

4. " And the times of refreshing come from the pres- 
ence of the Lord." 



26 EARLHAM LECTURES. 



The first two are man's work in completing the cov- 
enant; the second two are the Lord's work by His 
Holy Spirit. 

While a sinner, man's face is turned from God. He 
must look towards Him for pardon. This is the Scrip- 
ture meaning of the word Conversion. Man must put 
himself in this dependent condition to receive mercy 
and pardon by the blotting out of his transgressions, 
which brings to him justification, sanctification, adop- 
tion, redemption, and a life unto holiness. 

John 3, 16 ; 1 John 4, 9 ; Mat. 20, 28 ; 2 Cor. 5, 
21; 1 Tim. 2, 5, 6; Heb. 2, 9, 10; 9, 12-15; 1 Peter 
1, 18, 19; Job 19, 25; Psa. 16, 9, 11; John 3, 15, 36; 
10, 10; 18, 2, 3; Isaiah 53, 4-8; Gal. 3, 13; 4, 4, 5; 
Psa. 32, 1, 2; Eom. 4, 7, 8; Mat. 20, 23; John 1, 29; 
Eom. 3, 25, 26; 1 Cor. 15, 3; 2 Cor. 5, 18-20; 1 
Tim. 2, 5, 6 ; Heb. 2, 10-14 ; 1 John 2, 2 ; 4, 10. 

ERRORS IN TEACHING THE DOCTRINE OF CONVERSION. 

1. To say that it is instantaneous. If we mean by 
conversion salvation, i. e., conviction, repentance, 
turning to God in faith for pardon, regeneration, 
cleansing and pardon, the beginning and end are not at 
the same instant. 

2. If we use the word in the Scriptural sense, turning 
to God for pardon and blessing, it often takes much 
time to turn, and when turned, we must wait the Lord's 
time which may require restoration, and reconciliation 
with neighbors. The Lord finishes His work at a 
moment of time. This moment is the crossing of the 
line which separates saved from unsaved, — the tran- 
sition point in salvation. Pardon, justification, and 



CHEISTIAN DOCTRINES. 27 

adoption are simultaneous and momentary. The error 
lies not in the thought but in the use of terms. Many 
persons can not tell when this exact period has oc- 
curred, but are conscious that they are saved. We 
may cross the line which separates two States. We 
may or may not know when, and yet be assured that 
the line has been passed. A want of correct and defi- 
nite teaching causes many doubts, fears, and discour- 
agements, when there should be thanksgiving, rejoicing 
and assurance of faith. 

ERRORS RELATING TO REGENERATION. 

1. That it is cotemporaneous and identified with 
water baptism administered by persons ordained by 
men. Refuted: Acts 16, 30, 31 : '' Sirs, what must I 
do to be saved ? And they said. Believe on the Lord 
Jesus Christ, and thou shalt be saved, and thy house." 
Acts 13, 38, 39: ''Be it known unto you therefore, 
men and brethren, that through this man is preached 
unto you the forgiveness of sins ; and by Him, all that 
believe are justified from all things, from which ye 
could not be justified by the law of Moses." Eom. 6, 
1 : " Therefore being justified by faith, we have peace 
with God through our Lord Jesus Christ." Eom. 10, 9 : 
''That if thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thine heart that God hath 
raised Him from the dead, thou shalt be saved." Eph. 
2, 8 ; 1 John, 5, 10. 

2. That Regeneration is atfeined by a determination 
of the will of the believer. 

Gen. 6, 5: "And God saw that the wickedness of 
man was great in the earth, and that every imagina- 



28 EARLHAM LECTURES. 

tion of the thoughts of his heart was only evil continu- 
ally." Job 14, 4: "Who can bring a clean thing out 
of an unclean ? Not one. '" 

Isaiah 1, 5, 6 : " The whole head is sick and the 
whole heart faint. From the sole of the foot even unto 
the head there is no soundness in it ; but wounds and 
bruises and putrifying sores ; they have not been 
closed, neither bound up, neither mollified with oint- 
ment." Jer. 13, 23: " Can the Ethiopian change his 
skin, or the leopard his spots ? Then may you also do 
good who are accustomed to do evil." 

Error : That the Holy Spirit is not in the sinner's 
soul until after his conversion and justification. He 
only shines into the sinner's heart and shows him w^hat 
he must do. 

This assumption is unscriptural and untrue. Un- 
scriptural because the Scriptures say He is (John 1, 9) 
" The True Light, which lighteth every man that cometh 
into the tuorld/' and " Shineth in the darkness ; and the 
darkness apprehended it not." John was to " bear 
witness of the Light." His witness was, " Behold the 
Lamb of God which taketh away the sin of the world/' 
John 1, 5, 9, 29. And again, 2 Cor. 4, 6 : " Seeing it 
is God, that said, light shall shine out of darkness, 
who shined in our hearts to give the light of the knowl- 
edge of the glory of God, in the face of Jesus Christ." 

There is an important difference in the meaning of 
"m" and "in^o." The sun shines into our houses. 
Christ by His Spirit shines in our hearts ; i, e,, He, in 
our hearts, shines, illuminates them, gives spiritual 
discernment. Into is a preposition of motion, indi- 
cating from ivithout to ivithin, while m denotes position. 



CHRISTIAN DOCTRINES. 29 

If the "Light," in these references, is not Christ 
Himself but simply an emanation separate from Him- 
self^ then we must not associate with it any aid to the 
sin-sick soul but sight. Christ can not work where 
His Spirit is not. If the sinner has not Christ as a 
*' Seed " of Holiness, life, purity, and truth, which are 
its fruits ; as a " Leaven " to change his whole nature ; 
as a " Eefiner " to melt, separate, and purify ; as the 
" Creator " to make the heart and spirit neiv; as a 
" Baptizer " to wash away sin and uncleanness ; as the 
" Eesurrection and the Life," then man when spiritu- 
ally dead must raise himself from the dead, open his 
blind eye, unstop his deaf ear, cleanse his conscience, 
throw off or purge out his uncleanness, and kindle a 
divine life in his own soul, by the exercise of his will 
power, for he has ruled the Omnipresent Divinity out 
of his soul, and must do this work himself. When the 
Ethiopian can change his skin, and the leopard his 
spots, " then may ye also do good that are accustomed 
todoevil," Jer. 13, 23. 

When the Divine Cleanser came to earth He went 
into His Temple when defiled, and not only reproved 
the buyers and sellers, but " cast out them that sold and 
bought in the temple, and overthrew the tables of the 
money changers, and the seats of them that sold 
doves," Mat. 21, 12. He does the work himself. Man 
must be the passive recipient. Christ is the first and 
the last ; the beginning and the end in the work of re- 
demption, John 16, 8-10; 8, 9, 12; 6, 44; Mat. 13, 19- 
23; Heb. 8, 10-12; Eom. 5, 20, 21; John 5, 20-26; 1 
Cor. 15, 45 ; John 2, 13-17 ; Mat. 13, 31-33 ; Titus 3, 
3-6. The Holy Spirit talked with Adam by soul Ian- 



30 EARLHAM LECTURES. 

guage and inspired him with hope while in his guilt. 
In like manner He talked with Cain. He went to the 
spirits that are now in prison, and preached to them^ 
" a long while ago, in the days of Noah, while the ark 
was preparing;" and in like manner He preaches to 
the nations of men to-day, 1 Peter 3, 18-20 ; Eom. 2, 
15. " Behold, I stand at the door and knock ; if any 
man will hear my voice, and open the door, I will come 
in to him, and will sup with him, and he with me, " 
Eev. 3, 20. Where is the door by which God enters 
the soul ? Every intelligent Christian will tell us. He 
enters through the conscience. Where is the conscience 
if not in the heart, in the depths of the soul ? Where 
Christ knocks and His Light shines in darkness and 
the darkness comprehends it not. Where comfort 
comes to us and leaves us — goes away. Where pain and 
remorse come and go. Where the sense of the divine 
presence comes and goes. Where the Spirit pleads with 
us to treat Him not as an unwelcome guest, but as one 
altogether lovely. We need to study figurative lan- 
guage in which Hebrew prophecy and poetry abound. 

Eelationship is spoken of as near and remote. De- 
sirable things are near our hearts. We think evil 
thoughts Sive far from us. A special friend is ouv right 
hand man. Christ sits on the right hand of the Father, 
and yet He dwells in the Father and the Father in 
Him, and in Him dwells all the fullness of the Godhead 
bodily; some desires and thoughts get down into the 
bottom of our hearts, etc., etc. 

Another error is, the supposition that there inheres 
in man's nature a divine seed separate from the Holy 
Spirit, as a part of man's being, which is unextinguished 



CHRISTIAN DOCTRINES. 31 

by the fall, and by culture and development, " little by 
little" will transmute man into a state of favor with 
God. That by this growth and training and confirma- 
tion of habit, he will ultimately become pardonable. 

This mythical assumption is equally absurd with 
the opposite one that the Holy Spirit is not in the sin- 
ner's heart till after conversion. One is as reasonable 
as the other. William Penn has set this last question 
to rest. He says : " Therein the love of God appeared, 
that He declared His good will thereby (by Christ's 
sacrifice for sin) to be reconciled ; Christ hearing aivay 
the sins that are past, as the scapegoat did of old, not 
EXCLUDING INWARD WORK ; f or till that is begun, none 
can be benefited, though it is not the work, but God's 
free love that remits and blots out, of which the death 
of Christ, and His sacrificing of Himself, was a most 
certain declaration and confirmation. In short that 
declared remission, to all who believe and obey, for the 
sins that are past ; which is the first part of Christ's 
ivork, (as it is a king's to pardon a traitor before he 
advanceth him,) and hitherto the acquittance imputes 
a righteousness, (inasmuch as men, on true repentance, 
are imputed as clean of guilt as if they had never sin- 
ned,) and thus far justified ; but the completing of this, 
by the working out of sin inherent, must be by the 
power and Spirit of Christ in the heart, destroying the 
old man and His deeds, and bringing in the new and 
everlasting righteousness." (See Evans' Exposition, 
Phil. Ed. 1849, p. 73-4). 

The great seal to Christianity is the Eesurrection 
and ascension of our crucified Lord. Had He remained 
in the grave, our hopes would have remained buried 



32 EAKLHAM LECTURES. 

with Him. The price of our redemption would have 
been paid, but we would not have been saved. Our 
ransom was purchased by His death, but we are saved 
by His life. We have a risen, a living Lord in Heaven 
to-day, who " ever liveth" to make intercession for His 
people. The merits and purchased riches of Christ's 
atonement on the cross are saved in Heaven for us. 
They will not be ours until we can legally inherit them. 
The atonement is sufficient as an atonement, but be- 
comes EFFICIENT only when we, by the help of the 
Spirit, are made ready to receive the blessing. A 
FEAST may be prepared, but we must eat to make it 
OURS. We can not inherit the blessing until we become 
SONS — sons of Grod and joint heirs with Christ. 

Ishmael was rejected because he was not a legal heir. 
He could not claim a lawful birth. Isaac inherited 
the blessing, being a son, and not a servant. Esau had 
a birthright and sold it. Some people at this day lose 
the inherited blessing, and a fatal step may be deliber- 
ately taken that can never be retraced. Jacob aspired 
to the richest blessing. He bought it at a price, and 
had a legal right to answer when Esau's name was 
called. 

But we, to inherit, must have the condemned life 
slain, crucified, and by repentance toward God and 
faith in the Lord Jesus Christ, be baptized into the 
death of Christ, therefore we are buried with him by 
baptism into death ; that like as Christ was raised up 
from the dead by the glory of the Father, even so we 
also should walk in newness of life, Kom. 6, 2-6. Who- 
ever has known a death unto sin, and has risen with 
Christ into newness of life, has been born again ; born 



CHRISTIAN DOCTRINES. 



of the water of the river of life that flows out from the 
Paradise of God and of the Spirit " by the washing of 
water by the Word." The moment the cleansing work 
is done he receives pardon from his Divine Lawgiver, 
his soul reflects the image of the Son of God, his name 
is blotted out of the record of a sinful life by the blood 
of the Lamb, he receives a new name registered in the 
Lamb's book of life, and thenceforward belongs to 
God's family. He is a son and heir. A new name is 
written upon his forehead. His countenance shows he 
is a Christian. Pardon is instantaneous. It ever is, 
though it may be delayed by doubts, fears and rebel- 
lion. Sometimes the Holy Spirit entreats for years — 
sometimes months or days. The work was hastened 
on the cross. Eedemption, on the Lord's side, has 
long been perfected. He is waiting for us to receive it. 
He is pressing us into the kingdom. He loves to has- 
ten the work. 

How many there are, notwithstanding atonement 
for sin has been made, and a jubilee proclaimed 
throughout the land to the home-born and the stranger, 
yet prefer servitude to freedom, and remain bondsmen 
to sin forever. Lev. 21, 5, 6. The Lord does all that 
love and mercy can do. The fault rests with the sin- 
ner, if unsaved. 

EEEOES 

IN CONNECTION WITH THE ATONEMENT. 

1. That a part of mankind are predestined not to 
have the offers of salvation. 

Refuted. 1. Isaiah 55, 1 : " Ho, every one that 
thirsteth, come ye to the waters, and he that hath no 



34 EARLHAM LECTURES. 

money ; come ye, buy and eat ; yea, come, buy wine 
and milk, without money and without price." Isaiah 
45, 22 : " Look unto me, and be ye saved, all the ends 
of the earth; for I am God, and there is none else." 
Acts 17, 30 : " And the times of this ignorance God 
winked at ; but now commandeth all men everywhere 
to repent." Eev. 22, 17: "And the Spirit and the 
bride say come. And let him that heareth say come. 
And let him that is athirst come ; and whosoever will 
let him take the water of life freely. " 

2. Error. That the Father's wrath toward sinners 
was appeased by Christ's sufferings. Ansiver: The 
Father was the Author of redemption. " In His love 
and in His pity He redeemed them." " His righteous- 
ness, it sustained Him." No man hath greater love 
than this : " that he would die for his enemies." 

3. Error. That the atonement is meritorious only 
as an exemplary pattern of self-sacrificing love. 

Refuted. Acts 20: ^^ Take heed * * to feed the 
Church of God which He hath purchased with His own 
blood." 

John 1, 29 : " Behold the Lamb of God which taketh 
away the sin of the world." Eph. 1, 7 : '' In whom we 
have our redemption through His blood, the forgive- 
ness of our trespasses," etc. 

Col. 1, 14 : " In whom we have our redemption, the 
forgiveness of our sins." 

4. Error. That the sufferings of Christ were ex- 
actly equal to the sum of the sin and uncleanness of all 
the people of the world. 

Refuted. We can not safely formulate any mathe- 
matical equation of the subject. We are told *' where 



CHRISTIAN DOCTRINES. 35 

sin abounded grace does much more abound." For 
what we know it would have required as full and com- 
plete salvation for one as for a Billion. 
5. Error. That the Divinity died upon the cross. 
^Refuted. The idea is too absurd to notice, if some 
did not entertain it. If we believe the spirits of men 
or of angels are subject to death, we are Sadducees, 
They believed that our souls are annihilated at death, 
and that angels had but a temporary existence. But 
to think the Divinity could die destroys faith in God. 
The assumption is unscriptural. Col. 1, 21, 22 : '^ And 
you, that were sometime alienated, and enemies in 
your mind by wicked works, yet now hath He reconciled, 
in the hocly of His flesh through death, to present you 
holy and unblamable and unreprovable in His sight." 
1 Peter 1, 18, 19: ''Forasmuch as ye know that ye 
were not redeemed with corruptible things, as silver 
and gold, from your vain conversation received by tra- 
dition from your fathers : but with the precious hlood 
of Christ, as of a lamb without blemish and without 
spot." Acts 20, 28: " Take heed therefore unto your- 
selves, and to all the flock, over which the Holy Ghost 
hath made you overseers, to feed the church of God, 
which He hath purchased with His oivn hlood.'' 1 Pet. 
3, 18 : ''(For Christ also hath once suffered for sins, the 
just for the unjust, that He might bring us to God, be- 
ing put to death in the flesh.'' Heb. 10, 5, 10: 
'' Wherefore, when He cometh unto the world, he saith, 
Sacrifice and offering Thou wouldest not, but a hody 
hast Thou prepared me : by the which will we are 
sanctified, through the offering of the hody of Jesus 
Christ once/or all." 1 Pet. 2, 24 : '' Who His own self 



36 EARLHAM LECTURES. 

bare our sins in His own body on the tree, that we, be- 
ing dead to sins, should live unto righteousness : by 
whose stripes ye were healed." 1 Pet. 4 : '' Forasmuch 
then as Christ hath suffered for us in the flesh, arm 
yourselves likewise with the same mind ; for He that 
hath suffered in the flesh hath ceased from sin." 

The early Friends always denounced this error in a 
very summary way. 

EEEOES CONGEENING FAITH. 

1. Error. That it is God's sovereign bestowed gift, 
instead of an encloivment. 

Refuted. Our Creator endows us with reason, im- 
agination, mental powers. He bestows grace or favors. 
The Holy Spirit gives strength to our powers. " Lord, 
I believe. Help Thou my unbelief" (my weakness of 
belief). We are responsible for our faith, as we are for 
the right use of our eyes and ears. We must believe 
to be saved. Mark 16, 16: *'He that believeth and is 
baptized shall be saved; but he that believeth not 
shall be condemned." 2 Thess. 1, 12 : " That they all 
might be condemned who believed not the truth." 
Heb. 3, 18, 19: ''And to whom sware He that they 
should not enter into His rest, but to them that believed 
not?" So we see they could not enter in because of 
unbelief. 

2. Error. That faith does not precede regeneration, 
and that the unsaved are incapable of exercising sav- 
ing faith. That the saved exercise it after regenera- 
tion. 

Refuted, John 3, 18, 36 : ''He that believeth on Him 



CHRISTIAN DOCTRINES. 37 

is not condemned ; but he that believeth not is con- 
demned already, because he hath not believed in the 
name of the only begotten Son of God. He that be- 
lieveth on 'the Son hath everlasting life ; and he that 
believeth not the Son shall not see life ; but the wrath 
of God abideth on him." Acts 10, 43 : ''To Him give 
all the prophets witness, that through His name who- 
soever believeth in Him shall receive remission of 
sins." Eph. 1, 13: ''In whom ye also trusted, after 
that ye heard the word of truth, the Gospel of your 
salvation; in whom also, after that ye believed, ye 
were sealed with that holy Spirit of promise." Eom. 
2, 16 : " For I am not ashamed of the Gospel of Christ ; 
for it is the power of God unto salvation, to every one 
that believeth ; to the Jew first, and also to the Greek." 
Eom. 3, 26 : "To declare, I say, at this time His right- 
eousness ; that He might be just, and the justifier of 
him which believeth in Jesus." 

The above errors are deductions from the theory of 
election and reprobation. 

JUSTIFICATION. 

We have now considered some of the principal doctrines 
which are the groundwork of Justification, Sanctifica- 
tion, and Holiness. Each may now be presented in its 
proper order. 

The purposes of Father, Son and Holy Spirit, and 
their separate offices have been presented, showing, in 
the language of E. Barclay, that Eedemption is to be 
considered "in a twofold respect or state, both of 
which, in their own nature, are perfect, though in their 



88 EAKLHAM LECTURES. 

applicatio7i to us, the one is not, nor can be, without 
respect to the other." 

" The first is the redemption performed and aceom- 
pHshed by Christ, for us, in His crucified body, without 
us;'' {i. e. redemption for sin;) "the other is the re- 
demption wrought by Christ in us ;" (Eedemption from 
sin;) " which no less properly is accounted a redemp- 
tion than the former. The first, then, is that, where- 
by a man as he stands in the fall, is put into a capaci- 
ty of salvation. * * * * rpj^^ second is 
that whereby we witness and know this pure and per- 
fect redemption in ourselves, purifying, cleansing, and 
redeeming us from the power of corruption, and bring- 
ing us into unity, favor, and friendship with God." Ev. 
Expos., p. 46. 

This second part of the work Christ accomplishes by 
His Holy Spirit. It is the work of baptismal regen- 
eration, whereby we become the sons of God and joint 
heirs with Christ, by pardon and adoption. When we 
reach this experience we are reputed 

JUSTIFIED 

for the sins that are past for Christ's sake; He having 
paid the debt and clothed us with His righteousness. 

Justification is, in theology, a forensic or legal term, 
and means, that the person accused is innocent of the 
charge brought against him, that he is accounted 
faultless or righteous who was once guilty. He is just. 

Angels are justified by the Law, having never sinned. 
We are condemned by the Law and can only be justi- 
fied by pardon. For this reason we must impute our 
justification to Christ, we having received from Him 



CHRISTIAN DOCTRINES. 39 

all those qualities by grace that render us approved by 
the Divine Lawgiver. Justification is not a process, 
but a pronounced innocency or blamelessness, and is 
the connecting link between man and God. 

Justification should be considered under /o?^r heads; 
or as looking to four aspects of man in the different 
stages of his existence. 

1. Infantile ob Passive Justification; or justifica- 
cation as the "free gift," which through the righteous- 
ness of one, came upon all men unto justification of 
life. It includes the whole family of man during in- 
fancy; during the period of life when w^e were ignorant 
of the Law. Idiots are included in this class. For 
Christ's sake, "where there is no law there is no trans- 
gression," Eom. 4, 15; and because Christ made atone- 
ment for ignorance as well as for uncleanness and sin, 
Lev. 4. 

2. Justification for past sins : Paul treats of this 
subject largely and definitely in the Epistle to the 
Romans. As here treated works are excluded, he 
showing that the merit of good works will never render 
a man blameless before God. It is by faith in God's 
grace we are in a condition to be made blameless as 
heretofore shown. 

3. The Justification of THE EiGHTEOUS or of Believ- 
EKS. The doctrine on this subject is definitely taught 
by James, in which he brings in review the faithful, 
obedient, and approved life of Abraham in the sacri- 
fice of Isaac. Abraham had long before been pardoned 
and justified for the sins that are past. He had stood 
in faith many times by the altar when fire had sent up 
the smoke of acceptable sacrifices, and the Angel of 



40 EARLHAM LECTURES. 



the Covenant had met and blessed him. James was 
looking at the tvorks of the believer. We often find 
believers unjustified as were David, Aaron, Moses, 
Miriam, Peter, and John. Our works are ever seen, 
and are either justified or condemned by our Divine 
Lawgiver. 

4. Justification at the Last Day. ''But when the 
Son of man shall come in His glory, and all the angels 
with Him, then shall He sit on the throne of His 
glory, and before Him shall be gathered all the 
nations." He will then look at their lives upon the 
earth while associated with friends and enemies, and 
according to our works will we stand justified or con- 
demned. 

IMPUTATIVE RIGHTEOUSNESS AND IMPUTATIVE 
JUSTIFICATION. 

The Universalist would assume that by virtue of 
Christ's atonement all men were made righteous and 
justified when He died and rose again. That at the 
bar of God, Christ's righteousness and merits will be 
availingly plead, and we will be accounted righteous 
and justified for his sake. 

The error of this assumption lies in not regarding 
redemption as a conditional '^Covenant,'' but as an 
unconditionally bestowed gift. The fallacy of this 
assumption is met in the presentation of the condi- 
tions of the atonement, and I need not here repeat. I 
may only refer to the death penalties in the Law of 
Moses, to Mat. 24, 31-46 ; John 6 ; Luke 16, 26 ; Eev. 
13,8. 

Another modification of this doctrine is a predes- 



CHRISTIAN DOCTRINES. 41 

tinarian inference, that a part of mankind are pro- 
nounced unsavable, God being judge, and can not be 
justified by Christ's atonement. The elect come into 
the covenant when they accept it, and are pardoned 
and justified. They are punished in their conscience 
for after sins, but once in the covenant of the believer, 
and accepted, justification is imputed to them for 
Christ's sake, and though never faultless in this life, 
there will be a clearance of guilt in the next. From 
this error comes the maxim, ''Once in grace always in 
grace." 

The true solution to this question is, Christ having 
paid the debt of sin and wrought out a meritorious 
redemption for us on the cross, the riches of that 
redemption is laid up in Heaven for us w^hen we are 
ready to receive it, and not till then. The great value 
of the blessing will be hereafter. Only in part here. 
We can never be justified and receive the blessings of 
Heaven until we become the sons of God and joint 
heirs with Christ, in whom is all the fullness of the 
Father's riches. We can not be justified only as we 
become justifiable. Nor can we remain justified, only 
as we live justifiable. Saul, Joab, Abiathar, Judas, 
and Ananias and Sapphira are warnings to us. See 
Mat. 12, 45 ; Heb. 6, 4-6 ; 10, 26-31 ; Deut. 32, 35-6. 
Heb. 10, 36-39. 

We see, then, watching, waiting, working in the 
obedience of faith, is our life work ; and when we get 
out of the way, become sinners again, we must, by 
repentance, look in faith to the Lord Jesus Christ, as 
at the first, for pardon, reconciliation, and justification. 



42 EARLHAM LECTURES. 



ADOPTION. 

By adoption, is meant ''An action whereby a man 
takes a person into his family, in order to make him a 
part of it, acknowledges him for his son, and receives 
him into the number, and ^ives him a right to the 
privileges of his children. Pharaoh's daughter adopted 
young Moses, and Mordecai Esther," Ex. 2, 10; Est. 
2, 7-15. Adopted children assume the names of per- 
sons who adopt them, and are under their control when 
received into their families. 

When God adopts His children, ''He graciously 
admits strangers and enemies, as all the fallen race of 
Adam are by nature, into the state and relation of 
children, through Jesus Christ, He becoming their 
Father in Him, according to the great promise of the 
new covenant, Eph. 2, 11-13 ; 1 John 3, 1 ; Gal. 4, 5 ; 
Eph. 1, 5 ; Jer. 31, 33 ; 2 Cor. 6, 6-18. 

" The adopted are true believers in Christ ; they rely- 
ing on His blood and surety — righteousness — for 
pardon and reconciliation with God ; for as many as 
received Him, to them gave He power to become the 
sons of God, even to them that believe on His name." 
John 1, 12-13; Eom. 3, 24-25; Zech. 12, 10; Isa. 53, 
18 ; Gal. 4, 5-6 ; Titus 3, 5-6 ; 1 John 2, 29. {Cruden.) 

SANCTIFICATION. 

Sanctij&cation is a very comprehensive term, includ- 
ing many elements, some of which are instantaneous 
and some progressive in their nature and realization. 
Some are on man's side of the work ; while the great 
work is the Lord's. 



CHRISTIAN DOCTRINES. 43 

1. Under the Law which is our pattern from Heaven, 
sanctification had reference to separating, and setting 
things apart to a holy use. God sanctified the Sev- 
enth-day, Gen. 2, 3. The first-born were sanctified, 
Ex. 13, 2. So were the tabernacle, temple, and holy 
vessels. 

2. To the cleansing of a sinner from the pollution 
and filth of sin; to free him from the power and 
dominion of sin ; and to endue him with a principle of 
holiness. Thus God sanctifies the elect, or true 
believers, 1 Cor. 6, 11. And such were some of you, 
but ye are washed, but ye are sanctified. (Cruden.) 

4. On man's side. He must purify himself, be 
cleanly in person and thought, and seriously consider- 
ate before God, in readiness for His blessings, Ex. 19, 
10, 11, 22 ; Also to sanctify the name of the Lord, to 
think of Him as holy, and ever to reverence and speak 
of Him with jealous love and veneration for His honor, 
Isa. 8, 13 ; Mat. 6, 9 ; Lev. 10, 3 ; Num. 20, 12 ; Isa. 6, 
3 ; 10, 20. 

Sanctification is the fruit of the doctrines and ex- 
periences, of which we have been considering. It is 
the crowning result in salvation. Eegeneration is es- 
sential to it. So is justification. Sanctification is a 
whole, of which these are parts. They give it their 
contribution. The death to sin prepared the way for 
it. So did the quickening of the soul into life; the 
washing or cleansing of the soul from sin and unclean- 
ness. The consecration of the new convert to God, 
and all that tends to holiness, are included in the idea 
of sanctification. But most of these are found as the 



44 EARLHAM LECTURES. 

roots by which Sanctification commences its growth, 
and from which it is perpetually sustained. 

*'It introduces no new principle into the experience 
of the Christian, but is only the growth and perfection 
of that moral change which is effected in every one 
that is born of the Spirit." " Eegeneration/' says John 
Wesley, " is a part of Sanctification, not the whole ; it 
is the gate to it ; the entrance into it. "When we are 
born again, then our Sanctification, our inward and 
outward holiness, begins, and thenceforward we are 
gradually to grow up in Him ivlio is our Head.'' (Wes- 
ley's Works, vol. 1, p. 406). "In regeneration there is 
an infusion of spiritual life in the soul, in which life 
all the graces of the Christian character are virtually 
included; but in the work of Sanctification these 
graces are unfolded and matured." (Blackburn.) 

We are to be sanctified wholly, 1 Thess. 5, 23 ; The 
Spirit, Soul and Body are to be preserved blameless. 
Sensibilities, intellect, will, and the flesh itself must be 
subjected to the Divine will. The entire man must be 
brought into the obedience of faith. 

It embodies love, peace, joy, obedience, patient en- 
durance, courage, purity, temperance, faith, holiness, 
all the Christian graces. Justification is inseparable 
from it. For every unjustifiable thought, word or act 
will damage our sanctification. We stand justified for 
every thing that promotes sanctification ; and unjusti- 
fied for every thing that impedes it. 

Sanctification must ever accompany the growth of 
the soul in Christian experience. It is pre-eminently 
a work of the Holy Spirit, who in our experience, is a 
power to cleanse the soul of its evil inherited na- 



CHRISTIAN DOCTRINES. 45 



ture, to restrain and subjugate every evil desire, and 
to impart a life unto holiness which will rise above 
every opposition to God's righteousness and truth. In 
its successive influences the soul is built up and estab- 
lished in grace. It is never a past experience unless 
lost, but a present experience through eternity. 

It is kept alive by the presence of the Holy Spirit as 
a leavened, vitalizing, and changing power, and by the 
continual efficacy of the blood ; and will so continue 
to be felt by the redeemed in Heaven, who sing through 
eternity the tribute of "thanksgiving and glory and 
honor and power to the Lord God and to the Lamb 
who has redeemed us to God by His blood." Sanctifi- 
cation has done a complete work in this life " when all 
the powers of the soul are purified and the heart is 
clean." {Merrill) 

QUE BAPTISMS 

By the One Spirit, have much to do in perfecting this 
experience. We are cleansed from sin in the baptism 
of regeneration. We have reached an important ex- 
perience in the baptism of the Holy Spirit in our an- 
ointing and consecration for the special work for which 
the Holy Ghost has separated us, in baptismal suf- 
fering for the salvation of the unsaved, and for the 
growth and prosperity of the church. 

Justification, Sanctification and Holiness are co-ordi- 
nate conditions of the soul which must co-exist, in the 
perfect man, in this life and through eternity. 

It is an Error to suppose the apostles did not have 



46 EARLHAM LECTURES. 

spiritual discernment until after they had received the 
Pentecostal Baptism of the Holy Spirit. 

Refuted: When Nathaniel, an Israelite in whom 
was no guile (John 1, 47), was received by Christ, he 
discerned that Jesus was the Son of God. So did 
Peter by the Spirit, Mat. 16, 17. The apostles had 
twice been commissioned to preach. Their preaching 
was wholly a mission of discernment (Mat. 10, Mark 
13), as well as their working of miracles. After the 
Day of Pentecost they were often very deficient in dis- 
cernment. They would not eat with gentile Christians 
(Gal. 2, 12), except Peter, Paul, Barnabas, and Luke, 
whose lack of discernment was only cured by miracles 
at Joppa and Damascus, Acts 15, 21 ; 4, 17-26. Indeed 
they were much more slow in discerning the fulfillment 
of the ritual Law than the gentile converts. 

EVIDENCES OF JUSTIFICATION AND SANCTIFICATION. 

Any one attaining sanctification is expected to bear 
its fruits. The good tree when rooted and grounded, 
and developed into strength and maturity, will be 
expected to bring forth good fruits. The fruits of jus- 
tification, sanctification and holiness are varied, but 
must all be the fruits of the Spirit, Gal, 5, 22-23. ^'The 
fruit of the Spirit is love, joy, peace, long-suffering, 
goodness, faith, meekness, temperance." The pos- 
sessor must have the witness of the Spirit within and 
without. Within he must know a death unto sin and 
a life unto holiness. He must know that he has been 
sealed unto holiness, and that he is free from presump- 
tion in his self-inspection. He must prove his armor 
in the Lord, and know that it fits and that he can wield 



CHEISTIAN DOCTRINES. 47 

it. He must know that old things have passed away, 
and that all things in him have become new. He 
must be with Christ in His reign. He must know that 
His kingdom has come within, and that he is habitually 
able to do the Lord's will on earth as it is done in 
Heaven. It may not mean that he is free from temp- 
tation, or is insensible to carnal desires, but he must 
know that the flesh is brought under and is in the obe- 
dience of faith. He must have reached the experience 
wherein both soul and body have been consecrated 
upon the altar as a living sacrifice, holy and acceptable 
to God, as a reasonable service. The head, legs, and 
inwards of the sacrifice ; the Intellect, the walk in life, 
and the Sensibilities must be approved by the High 
Priest who holds the two-edged sword, which can 
penetrate the soul, and the Spirit, dividing asunder 
the joints, and testing the marrow, and the thoughts 
and intents of the heart. He who has all this is too 
modest to assert it prematurely. He must wear a 
priestly robe that has upon it a pomegranate for every 
bell. The fruit must be as abundant as the noise, and 
both fruit and bells must be upon his vesture, so that 
others can see the fruit when the bell is heard. 

What are the Scripture evidences I 

Isa. 32, 17-18 : And the work of righteousness shall be 
peace ; and the effect of righteousness, quietness and 
assurance for ever. And my people shall dwell in a 
peaceable habitation, and in sure dwellings, and in 
quiet resting-places. 

Psa. 119, 165 : Great peace have they which love 
Thy law, and nothing shall offend them. 

Eom. 5, 1-5 : Therefore, being justified by faith, 



48 EARLHAM LECTURES. - 

we have peace with God, through our Lord Jesus 
Christ : by whom also we have access by faith into this 
grace wherein we stand, and rejoice in hope of the 
glory of God. And not only so, but we glory in tribu- 
lations also, knowing that tribulation worketh patience ; 
and patience, experience ; and experience, hope ; and 
hope maketh not ashamed ; because the love of God is 
shed abroad in our hearts by the Holy Ghost, which is 
given unto us. 

Eom. 8, 1 : There is, therefore, now no condemnation 
to them which are in Christ Jesus who walk not after 
the flesh, but after the Spirit. 

Phil. 4, 7 : And the peace of God, which passeth 
all understanding, shall keep your hearts and minds 
through Christ Jesus. 

Eph. 1, 12-14 : That we should be to the praise of 
his glory, who first trusted in Christ ; in whom ye also 
trusted, after that ye heard the word of truth, the gos- 
pel of your salvation ; in whom also, after that ye be- 
lieved, ye were sealed with the Holy Spirit of promise, 
which is the earnest of our inheritance, until the re- 
demption of the purchased possession, unto the praise 
of His glory. 

Testimony of the Spirit, 1 John 5, 10; Spirit of 
Adoption, Eom. 8, 15, 16 ; Sealing of the Spirit, 2 Cor. 
1, 22; 5, 5; Full Assurance, Eph. 1, 13, 14; 4, 30; 
Col. 2, 2 ; 1 Thess. 1, 5 ; Heb. 6, 11 ; 10, 22. 

SEALING OP THE SPIEIT. 

While the sealed have a perfect assurance of present 
salvation, and though the help of the Holy Spirit is 
efficient and sufficient to keep us saved and approved 



CHKISTIAN DOCTRINES. 49 

of God, yet the seal may at any time be broken by un- 
watchfulness, or by yielding to temptation; and we 
may grieve the sealing Spirit and break the golden 
chain which unites the saved soul to God, and be final- 
ly and forever lost. 

Isa. 63, 8-10 : For He said, Surely they are My peo- 
ple, children that will not lie : so He was their Savior. 
In all their affliction He was afflicted, and the angel of 
His presence saved them ; in His love and in His pity 
He redeemed them ; and He bare them, and carried 
them all the days of old. But they rebelled, and vexed 
His holy Spirit ; therefore He was turned to be their 
enemy, and He fought against them. 

Eph. 4, 30 : And grieve not the Holy Spirit of God, 
whereby ye are sealed unto the day of redemption. 

Heb. 6, 4-9 : For it is impossible for those who were 
once enlightened, and have tasted of the heavenly gift, 
and were made partakers of the Holy Ghost, and have 
tasted the good word of God, and the powers of the 
world to come, if they shall fall away, to renew them 
again unto repentance ; seeing they crucify to them- 
selves the Son of God afresh, and put Him to an open 
shame. For the earth which drinketh in the rain that 
Cometh oft upon it, and bringeth forth herbs meet for 
them by whom it is dressed, receiveth blessing from God ; 
but that which beareth thorns and briers is rejected, 
and is nigh unto cursing ; whose end is to be burned. 
But, beloved, we are persuaded better things of you, 
and things that accompany salvation, though we thus 
speak. 

Heb. 10, 26-29 : For if we sin wilfully after that we 
have received the knowledge of the truth, there re- 



50 EARLHAM LECTURES. 

maineth no more sacrifice for sins, but a certain fear- 
ful looking for of judgment and fiery indignation, which 
shall devour the adversaries. He that despised Moses' 
law, died without mercy under two or three witnesses : 
of how much sorer punishment, suppose ye, shall he 
be thought worthy, who hath trodden under foot the 
Son of God, and hath counted the blood of the coven- 
ant, wherewith he was sanctified, an unholy thing, and 
hath done despite unto the Spirit of grace ? 

2 Pet. 2, 20 : For if after they have escaped the pol- 
lutions of the world, through the knowledge of the 
Lord and Savior Jesus Christ, they are again en- 
tangled therein and overcome, the latter end is worse 
with them than the beginning. 

MISTAKES IN REGARD TO HOLINESS. 

To publish assurances that we have attained it, with- 
out being able to show to others the proper evidences 
of it. 

1 Thess. 5, 21 : Prove all things ; hold fast to that 
which is good. 1 John 4 : Beloved, believe not every 
spirit, but try the spirits whether they be of God. 
Mat. 5, 16 : Let your light so shine before men, that 
they may see your good works, and glorify your Father 
which is in Heaven. Eom. 10, 10: For with the 
heart man believeth unto righteousness, and with the 
mouth confession is made unto salvation. 

LIABILITIES. 

When a premature claim for Holiness is made, the 
critic's searching eye is directed to the daily walk of 
him who prefers the claim. His life, conduct, and 



CHBISTIAN DOCTEINES. 51 

conversation are unsparingly brought in review ; every 
unpaid account is remembered, every mistake is dwelt 
upon. He finds it necessary to make his case good by 
positive assertions of his hai^tismal experiences,^ to secure 
the confidence of the doubting. All subterfuges must, 
however, in time fail, and in humiliation the mistaken 
man discovers his error. 

But mischief is sure to follow\ The unbelieving and 
the unconfirmed are turned away from the truth, for- 
getting that a counterfeit does not diminish the value 
of the genuine coin. Another error is to misapprehend 
the true place and purpose of Spiritual Baptism as an 
experience to be associated with holiness and Sanctifi- 
cation. It is assumed by many that the text, One 
Lord, one faith, and one Baptism, means one Baptis- 
mal experience, instead of baptisms by the one Spirit. 
This error is corrected by looking at the pattern in 
the typical Law. Baptism was administered to the 
repentant sinner preparatory to pardon. It was 
used every time he sinned as a means of cleansing. 
It was administered in the consecration of the priests 
when about to assume the priestly robes at the age of 
30 years. It was repeated whenever they entered their 
course of service year by year. There were divers bap- 
tisms on divers occasions, conditioning them for the 
cleansing, consecration, or other appointed service. 
Their baptisms were sometimes associated with sor- 
row — sometimes with joy — sometimes with extraordi- 
nary unfoldings of divine truth, as in the experience of 
Job, Elijah, Daniel, and Nehemiah. Job 42, 6: 
Wherefore I abhor myself, and repent in dust and 
ashes. Dan. 10, 8 : Therefore I was left alone, and 



52 EAKLHAM LECTUKES. 

saw this great vision, and there remained no strength 
in me ; for my comeliness was turned in me into cor- 
ruption, and I retained no strength. Neh. 2, 8: 
Wherefore the king said unto me. Why is thy coun- 
tenance sad, seeing thou art not sick ? This is nothing 
else but sorrow of heart. Then I was very sore afraid. 
The true priestly believer experiences many baptisms 
by the one Spirit. 

BAPTISM AND SUPPEE. 

Baptism, by water, is an institution as old as his- 
tory. Peter refers to the flood as typical of Christ's 
baptism, 1 Pet. 3, 20, 21. Since then both Jews and 
Gentiles have observed the ceremony as a means of 
freeing themselves from guilt and cleansing from sin. 
The usual mode was washing and bathing in some 
clear-running stream. 

The Jews were required to put with the water ashes 
from the sacrifice of the red heifer, indicating that the 
Holy Spirit can not wash away sin only by virtue of 
sacrificial atonement. Num. 19, 2 ; Kings 5, 10, 13, 14. 

John the Baptist, the Elias, Mat. 17, 12 ; Mark 9, 
13, was the son of Zacharias, a Priest who served in 
the Temple, Luke 1, 5, and his mother was of the 
house of Aaron. John was a Priest by descent, and it 
was his place to serve as such. Acts 13, 25 ; and a part 
of his duty to cleanse sinners by baptism, typical of 
Christ our High Priest, who cleanses us by the washing 
of spiritual water by the Word, Lev. 14, 7, 11 ; Eph. 5, 
26; Heb. 9, 19. 

Water baptism was a ceremony observed in receiving 



CHRISTIAN DOCTRINES. 53 

Gentiles into the Jewish Church, (See Home's Intro- 
duction, vol. 2, Sacred Persons, chap. 2, sec. 1, second 
ceremony,) while Jews could be either sprinkled, im- 
mersed, washed, or bathed. A Priest could baptize 
them, or they could baptize themselves. 

Moses was first in the giving of the Law, John was 
last, and, in baptizing Christ, fulfilled it. Mat. 3, 15. 
Christ was baptized as a High Priest. It was a cere- 
mony of consecration for service as well as for cleans- 
ing, and all High Priests were consecrated by immer- 
sion or washing. Lev. 8, 6. 

John was born before Jesus, and died before Jesus 
died, and therefore lived and died under the Law, and 
before the Law was fulfilled. 

When Jesus was transfigured in the mount, Moses 
and Elijah (John) talked with Him and vanished to- 
gether. Jesus was left alone, and a voice came from 
Heaven saying: "This is My beloved Son, Hear ye 
Him," Mat. 17, 1-9; Mark 9, 2-10; Luke 9, 28-36; 
Mat. 17, 10-13 ; Mark 9, 11-13. 

John taught that his baptism was only with water 
unto repentance, but Jesus would baptize with the 
Holy Spirit. He would purge the soul and cleanse it 
from sin. The two dispensations are contrasted as the 
figure or picture differs from the reality, Mat. 3, 13-17 ; 
Mark 1, 9-11 ; Luke 3, 21, 26. Jesus was to be left 
alone. 

Water Baptism was necessary under the Law. Not 
a whit should pass from the Law till all was fulfilled. 
Christ and his disciples honored the Law until fulfilled 
at Pentecost, when the Jirst fruits of the Gospel became 
ripe. The apostles were commissioned to baptize ijito 



54 EARLHAM LECTURES. 

the name of Father, Son, and Holy Ghost. Paul told 
the Corinthians that he was not a whit behind the 
chiefest of them in his commission, but there was no 
water in his, therefore water was not included in theirs, 
but the Holy Spirit ; and Christ was the baptizer, 2 
Cor. 11, 5 ; 12, 11 ; Mat. 24, 34 ; 1 Cor. 1, 17 ; Mark 10, 
13 ; Acts 1, 5 ; Col. ch. 2 and 3 ; Eph. ch. 2 and 3. 

SCRIPTURE EVIDENCES. 

As there is one Lord, one faith, so there is one bap- 
tism, Eph. 4, 5. Which doth also now save us, not the 
putting away of the filth of the flesh, but the answer of 
a good conscience towards God, by the resurrection of 
Jesus Christ, 1 Pet. 3, 21, 22. For John indeed bap- 
tized with water, but Christ with the Holy Ghost and 
with fire. Mat. 3, 11. Therefore as many as are bap- 
tized into Jesus Christ, are baptized into his death, 
and are buried with Him by baptism into death, that 
like as Christ was raised up from the dead by the glory 
of the Father, even so they also should walk in new- 
ness of life, Kom. 6, 3, 4. Having put on Christ, Gal. 
3,27. 

CONCERNING BAPTISM, AND BREAD AND WINE. 

Q. How many baptisms are there ? 

A. One Lord, one faith, one baptism, Eph. 4, 5. 

Q. What is the baptism ? 

A. The like figure whereunto, even baptism doth now 
save us, (not the putting away the filth of the flesh, 
but the answer of a good conscience towards God,) by 
the resurrection of Jesus Christ, who is gone into 
heaven, and is on the right hand of God ; angels and 



CHRISTIAN DOCTRINES. 55 

authorities, and powers, being made subject unto Him, 
1 Pet. 3, 21, 22. 

Q. What saith John the Baptist of Christ's baptism ? 
How distinguisheth he it from his ? 

A. I indeed baptize you with water unto repentance ; 
but He that cometh after me, is mightier than I, whose 
shoes I am not worthy to bear, He shall baptize you 
with the Holy Ghost, and with fire. Mat. 3, 11. 

Q. Doth not Christ so distinguish it also ? 

A. And being assembled together with them, com- 
manded them, that they should not depart from Jeru- 
salem, but wait for the promise of the Father, which, 
saith He, ye have heard of Me. For John truly bap- 
tized with water, but ye shall be baptized with the 
Holy Ghost, not many days hence. Acts 1, 4, 5. 

Q. Doth not the apostle Peter also observe this ? 

A. And as I began to speak, the Holy Ghost fell on 
them, as on us at the beginning. Then remembered I 
the word of the Lord, how that He said, John indeed 
baptized with water ; but ye shall be baptized with the 
Holy Ghost, Acts 11, 15, 16. 

Q. Then it seems John's baptism must pass away, 
that Christ's may take place ; because John must de- 
crease, that Christ may increase. 

A. He must increase, but I must decrease, John 
3, 30. 

Q. I perceive then, many may be sprinkled with, 
and dipped and baptized in water, and yet not truly 
baptized with the baptism of Christ : What are the 
real effects in such as are truly baptized with the bap- 
tism of Christ ? 

A. Know ye not, that so many of us as were baptized 



56 EARLHAM LECTURES. 

into Jesus Christ, were baptized into His death ? There- 
fore we are buried with Him by baptism into death, 
that like as Christ was raised up from the dead by the 
glory of the Father, even so we also should walk in 
newness of life, Eom. 6, 3, 4. 

For as many of you as have been baptized into 
Christ, have put on Christ, Gal. 3, 27. 

Buried with Him in baptism, wherein also ye are 
risen with Him, through the faith of the operation of 
God, who hath raised Him from the dead. Col. 2, 12. 

Q. I perceive there was a baptism of water, which 
was John's baptism, and is therefore by John himself 
contra-distinguished from Christ's : was there not like- 
wise something of the like nature appointed by Christ 
to His disciples, of eating bread, and drinking wine, in 
remembrance of Him ? 

A. For I have received of the Lord, that which also 
I delivered unto you. That the Lord Jesus, the same 
night in which He was betrayed, took bread; and 
when He had given thanks, He brake it, and said, 
Take, eat ; this is My body which is broken for you ; 
this do in remembrance of Me. After the same man- 
ner also He took the cup, when He had supped, saying. 
This cup is the new testament in My blood ; this do 
ye, as oft as ye drink it, in remembrance of me, 1 Cor. 
11, 23, 24, 25. 

Q. How long was this to continue? 

A. For as often as ye eat this bread, and drink this 
cup, ye do shew the Lord's death till He come, 1 Cor. 
11, 26. 

Q. Did Christ promise to come again to his disciples ? 

A. And I will not leave you comfortless ; I will come 



CHKISTIAN DOCTRINES. 57 

to you. Jesus answered and said unto him, If a man 
love Me, he will keep My words, and My Father will 
love him, and we will come unto him, and make our 
abode with him, John 14, 18, 23. 

Q. Was this an inward coming? 

A. At that day ye shall know that I am in My 
Father, and you in Me, and I in you, John 14, 20. 

Q. But it would seem, this was even practiced by the 
Church of Corinth, after Christ was come inwardly ; 
was it so, that there were certain appointments posi- 
tively commanded, yea, and zealously and conscienti- 
ously practiced by the saints of old, which were not of 
perpetual continuance, nor yet now needful to be prac- 
ticed in the church ? 

A. If I then your Lord and Master have washed 
your feet, ye ought also to wash one another's feet. 
For I have given you an example, that you should do 
as I have done to you, John 13, 14, 15. 

For it seemed good to the Holy Ghost and to us, to 
lay upon you no greater burthen than these necessary 
things ; that ye abstain from meats offered to idols, 
and from blood, and from things strangled, and from 
fornication ; from which if ye keep yourselves, ye shall 
do well : Fare ye well. Acts 15, 28, 29. 

Is any man sick among you? let him call for the 
elders of the church, and let them pray over him, an- 
ointing him with oil in the name of the Lord, James 
6, 14. 

Q. These commands are no less positive than the 
other ; yea, some of them are asserted as the very 
sense of the Holy Ghost, as no less necessary than ab- 
staining from fornication, and yet the generality of 



58 EARLHAM LECTURES. 

Protestants have laid them aside, as not of perpetual 
continuance ; but what other scriptures are there, to 
show that it is not necessary for that of bread and 
wine to continue ? 

A. For the kingdom of God is not meat and drink ; 
but righteousness and peace, and joy in the Holy 
Ghost, Eom. 14, 17. 

Let no man therefore judge you in meat or drink, or 
in respect of an holy day, or of the new moon, or of 
the Sabbath days. Wherefore if ye be dead with Christ 
from the rudiments of the world ; why, as though liv- 
ing in the world, are ye subject to ordinances, (touch 
not, taste not, handle not : which all are to perish with 
the using,) after the commandments and doctrines of 
men? Col. 2, 16, 20-22. 

Q. These scriptures are very plain, and say as much 
for the abolishing of this, as to any necessity, as aught 
that can be alleged for the former; but what is the 
bread then, wherewith the saints are to be nourished ? 

A. Then Jesus said unto them. Verily, verily, I say 
unto you, Moses gave you not that bread from Heaven, 
but my Father giveth you the true bread from Heaven. 
For the bread of God is He which cometh down from 
Heaven, and giveth life unto the world. Then said 
they unto Him, Lord, evermore give us this bread. 
And Jesus said unto them, I am the bread of life ; he 
that cometh to me shall never hunger ; and he that 
believeth on me shall never thirst : I am that bread of 
life. Your fathers did eat manna in the wilderness 
and are dead. This is the bread which cometh down 
from Heaven, that a man may eat thereof and not 
die. I am the living bread, which came down from 



CHEISTIAN DOCTEINES. 59 

Heaven ; if any man eat of this bread, he shall live 
for ever ; and the bread that I will give, is my flesh, 
which I will give for the life of the world. The Jews 
therefore strove among themselves, saying. How can 
this man give us his flesh to eat ? Then Jesus said 
unto them. Verily, verily, I say unto you, except ye eat 
the flesh of the Son of man, and drink his blood, ye 
have no life in you. Whoso eateth my flesh, and 
drinketh my blood, hath eternal life, and I will raise 
him up at the last day. For my flesh is meat indeed, 
and my blood is drink indeed : he that eateth my flesh 
and drinketh my blood, dwelleth in me, and I in him. 
As the living Father hath sent me, and I live by the 
Father, so he that eateth me, even he shall live by me. 
This is that bread which came down from Heaven : not 
as your fathers did eat manna, and are dead ; he that 
eateth of this bread shall live for ever. John 6, 32 to 
35, and 48 to 58.— {R. Barclay,) 

concerning eating of bread and wine, washing of one 
another's feet, abstaining from things strangled, 
and from blood, and anointing of the sick with oil. 

The Lord Jesus the same night in which He was 
betrayed, took bread : and w^hen He had given thanks. 
He brake it and said. Take, eat, this is my body which 
is broken for you; this do in remembrance of me; 
After the same manner also He took the cup, when He 
had supped, saying. This cup is the new testament in 
my blood ; this do ye, as oft as ye drink it, in remem- 
brance of me ; for as oft as ye do eat this bread, and 
drink this cup, ye do shew forth the Lord's death till 
He come, 1 Cor. 11, 23-26. Jesus knowing that the 



60 EARLHAM LECTURES. 

Father had given all things into his hands, and that 
He was come from God, and went to God, He riseth 
from supper, and laid aside His garments, and took a 
towel, and girded himself ; after that He poured water 
into a basin, and began to wash the disciples' feet, and 
to wipe them with the towel wherewith He was girded : 
So after He had washed their feet, and had taken His 
garments, and was set down again. He said unto them, 
Know ye what I have done unto you? Ye call me 
Master and Lord, and ye say well ; for so I am ; if 
then I, your Lord and Master, have washed your feet, 
ye also ought to wash one another's feet ; for I have 
given you an example, that ye should do as I have done 
unto you, John 14, 2-5, 12-15. For it seemed good 
to the Holy Ghost and to us, to lay upon you no greater 
burthen than these necessary things. That ye abstain 
from meats offered to idols, from blood, and from 
things strangled, and from fornication ; from which if 
ye keep yourselves ye do well, Acts 15, 28-29. Is any 
man sick among you, let him call for the elders of the 
church, and let them pray over him, anointing him 
with oil, James 5, 14. — {Idem,) 



THE KESUEEECTION OF THE BODY. 



BY GEORGE FOX. 



See Doctrinal Works. London, 1706 ; p. 945-7. 

Now concerning the Son of God, Jesus Christ our 
Lord, which was made of the seed of David, according 
to the flesh, and declared to be the son of God, with 



CHRISTIAN DOCTRINES. 61 

His power, according to the Spirit of Holiness, by the 
resurrection from the dead, Eom. 1, 3-4 ; and like as 
Christ was raised up from the dead, by the glory of 
the Father, etc., for if we have been planted together 
in the likeness of His death, we shall be also planted 
in the likeness of His resurrection, Eom. 6, 5. And 
the apostle said that I may know Christ, and the power 
of His resurrection, and the fellowship of His su£fer- 
ings, being made conformable to His death, if by any 
means I might attain unto the resurrection of the dead 
(namely, the Lord Jesus Christ), ivho shall change our 
vile body so that it may be fashioned like unto His glo- 
rious body, according to the ivorking, whereby He is able 
even to subdue all things unto himself, Phil. 3, 10 ; 11 to 
21. Mark : Change your vile body and fashion it like 
unto His glorious body in the resurrection. So the 
vile body must be changed, if it be made like unto 
His glorious body in the resurrection, 2 Tim. 2, 17-18. 
But Hymenius and Philetus concerning the truth erred, 
who said that the resurrection was past already. Such 
overthrew people from the faith that stands in Christ, 
who is the resurrection and the life, through which 
faith they attained to the resurrection and had their 
vile bodies changed and made like unto His glorious 
body. And the apostle said, blessed be God the Father 
of the Lord Jesus Christ, who according to his abun- 
dant mercies hath begotten us again to a lively hope, 
by the resurrection of Jesus Christ from the dead, 
Pet. 3, 21. And through their faith in Christ Jesus, 
who is the resurrection and the life, did many suffer, 
as in Heb. 11, 25. * * * * * * 
Now this I say, brethren, that flesh and blood can 



62 EABLHAM LECTURES. 

not inherit the Kingdom of God, neither doth corrup- 
tion inherit incorruption. (Mark, corruption doth not 
inherit incorruption ; behold, I show you a mystery. 
We shall not all sleep, but we shall all be changed. 
Mark, all.) So here is a changing from corruption to 
incorruption, and from mortality to immortality, and 
from an earthly image to a heavenly, and from a vile 
body unto Christ's glorious body in the resurrection, 
whose flesh saw no corruption, and to be flesh of His flesh, 
and to be bone of His bone. 

And further : The apostle saith, in the twinkling of an 
eye, at the last trumpet ; for the trumpet shall sound, 
and the dead shall be raised incorruptible (and mark, 
we shall be changed) ; and is not this a heavenly 
trumpet ? For this corruptible must put on incorrup- 
tion, and this mortal shall put on immortality, 1 Cor. 
15 ; 1 Thess. 4, 16. So when this corruptible hath put 
on incorruption, and this mortal shall have put on 
immortality, (mark, put on immortality and incorrup- 
tion,) then shall be brought to pass this saying that is 
written, Death is swallowed up in victory. death ! 
where is thy sting ? grave ! where is thy victory ? 
The sting of death is sin, and the strength of sin is 
the law ; but thanks be to God, which giveth us (mark, 
us) the victory through the Lord Jesus Christ, 1 Cor. 
15 ; Isa. 25, 8 ; Hos. 13, 14. 

THE EESUEEECTION OF THE DEAD. 

''The belief of a general resurrection of the dead, 
which will come to pass at the end of the world, and 
which will be followed with an immortality either of 



CHRISTIAN DOCTRINES. 63 

happiness or misery, is a principal article of religion, 
common to the Jew and the Christian. It is very 
expressly taught in the Old and New Testaments." 
— (Cruden,) 

*'The Eesurrection is a doctrine unknown to the 
wisest heathens, and peculiar to the gospel. They had 
some conception of the soul's immortality, but no 
knowledge of the reviving of the body." (IbicL) It 
is a revelation from Heaven by God Himself, as is the 
account given by Him of Creation in the beginning. 
Eeason can not deduce it from nature. Since the 
translation of Enoch and Elijah, and the miracles and 
resurrection of Christ, reason can assist faith in 
accepting this revealed purpose of God, much as it 
may seem incomprehensible. 

The doctrine of the resurrection of the body is most 
clearly understood by keeping our thought directed to 
the Great Exemplar. '' Since by man came death, by 
man came also the resurrection of the dead," 1 Cor. 
15,21. ''But each in his own order: Christ the first 
fruits, then they that are Christ's at His coming," 1 
Cor. 15, 23. 

Christ the First Fruits. When the Jirst fruits, the 
earliest harvest was waved before Heaven, it served as 
a type of the entire harvest, which would follow. Then, 
''If we believe that Jesus died and rose again, even so 
them also which sleep in Jesus will God bring with 
Him," 1 Thess. 4, 14. 

'Tor as in Adam all die even so in Christ shall all be 
made alive," 1 Cor. 15, 22, clearly shows that what- 
ever was lost to man through Adam shaU be regained 
through Christ. Then if the death of both soul and 



64 EARLHAM LECTURES. 

body are a consequence of man's transgression, the 
resurrection will restore the entire man to Christ's 
image. 

When Jesus suffered on the cross there was darkness 
over the whole world, for ''the heavens are not clean 
in His sight," Job 15, 15. There was a great earth- 
quake, ''The earth was cursed for man's sake," Gen. 
3, 17. The graves were opened, and after His resur- 
rection "many bodies of the saints which slept arose 
and came out of their graves," Mat. 27, 52. The 
remedy in redemption is thus seen to be equal to the 
penalty of the Law, and will become a conquest over 
Death, hell, and the grave. 

The entire manhood, both soul and body, being 
involved in the penalty of transgression, God, by send- 
ing His own son in the likeness of sinful flesh, and as 
an offering for sin, condemned sin in the flesh, Eom. 8, 
3. He died for us, and was planted in the grave, and 
rose again, that we by death may become united with 
Him by the likeness of His death, and be also in the 
likeness of His resurrection, Eom. 6, 5 ; Num. 21, 9 ; 
John 3, 14. 

As the Son is now Advocate, Intercessor, Mediator, 
Savior, and High Priest, whose office was to make 
atonement for sin, it is, in law, inconsistent for the 
same man to serve the double purpose, at the same 
time, of Advocate and Judge. When He is promoted 
to be Judge, he ceases to be Advocate, and any one 
who has a case at law is forbidden to approach a judge 
in relation to it. The advocate is always approach- 
able. So with us, we can approach Christ now as our 
advocate and intercessor, but a time will come when 



CHRISTIAN DOCTRINES. 65 

the unsaved can approach Him no more. Our oppor- 
tunities are lost, by limitation of time. That limita- 
tion will be found now at death ; and for all mankind, 
ivhen the end shall come, Mat. 24, 14 ; Dan. 12 ; Mat. 
25, 31 ; Eom. 14, 10; 2 Cor. 5, 10; Eev. 20, 12; 1 Cor. 
15, 24; John 5, 22-23; Mat. 11, 22. When, though 
our earthly house of our tabernacle be dissolved, 
we shall have a building from God, a house not 
made with hands, eternal in the heavens, 2 Cor. 5, 1. 
When He shall ''fashion anew the body of our humil- 
iation, that it may be conformed to the body of His 
glory, according to the working whereby He is able 
even to subject all things unto Himself," E. V. Phil. 
3,21. 

The First Resurrection, Christ says, John 5, 24, 
''He that heareth my word, and believeth on Him that 
sent me, hath eternal life, and cometh not into judg- 
ment, but hath passed out of death into life." "The 
hour cometh and noiv is, when the dead (the spiritually 
dead) shall hear the voice of the Son of God, and they 
that hear shall live," John 5, 25; Eom. 6, 8; Eom. 6, 
4-5. All who rise with Christ into newness of life 
become sons of God, joint heirs with Christ, and 
kings and priests unto God, Eev. 20, 4-5. 

The redeemed wait in expectation of the restoration of 
the body, Job 19, 26 ; Psa. 17, 15. " I shall be satisfied 
when I awake with Thy likeness," Isa. 26, 19; Eom. 
8. " Ourselves who have the first fruits of the Spirit 
[who have experienced the first resurrection] even we 
ourselves groan within ourselves waiting for the adop- 
tion, to-wit : the redemption of our body." The saints 
in Heaven so wait also, Eev. 6, 10-11. 



66 EARLHAM LECTURES. 



DOES THE SAME BODY THAT IS BURIED ARISE ? 

Paul is very exact in his teaching on this subject, 1 
Cor. 15, 38, 40, 42, 43, 44. God giveth to " each seed 
a body of its own." * * * "It [the body] is sown 
in corruption ; it [the same body] is raised in incor- 
ruption ; it [the same] is sown in dishonor ; it [the 
same] is raised in glory ; it [the same] is sown in 
weakness ; it [the same] is raised in power ; it [the 
same] is soivn a natural body; it [the same] is raised a 
spiritual body.'' There is no change in the relation of 
antecedent and relative terms. Only one inference 
can be drawn. The body — our bodies are sown in the 
earth in one condition and come up in another. 

"It is implied in the very idea of a resurrection. 
The Greek, egersis, which is rendered resurrection, and 
the corresponding term anastasis, both signify the ris- 
ing or standing up of that which had fallen or lain 
down. Unless the same body which dies is again 
raised up, the term resurrection is an absurdity. For 
God to give us a new body — one which the spirit never 
inhabited — would be a creation and not a resurrection. 
IVIoreover, to suppose the soul is hereafter to inhabit a 
body which is different from the present, is to suppose 
that the inspired writers made choice of language to 
designate this important event, which conveys a falla- 
cious idea. The same body, then, from which the 
spirit is separated by death, is the body which rises 
from the dead, and with which the soul is reunited/' 
—Wakefield, p. 612. 

The Old and New Testaments abundantly confirm 
this doctrine, Dan. 12, 2. "And many of them that 



CHRISTIAN DOCTRINES. 67 

sleep in the dust of the earth [the soul does not sleep 
in the dust of the earth] shall awake, some to ever- 
lasting life, and some to shame and everlasting con- 
tempt." Death is often spoken of as sleep, John 5, 
28-29. " All that are in their graves shall hear His 
voice, and shall come forth," Phil. 3, 21. Christ "shall 
fashion anew the body of our humiliation that it may 
be conformed to the body of His glory," E. V. Christ 
is then the first fruits. 

The event ivill embrace the entire hamian family , 1 Cor. 
15, 21-22. " For since by man came death, by man 
came also the resurrection of the dead. For as in 
Adam all die, so also in Christ shall all he made alive,'' 
John 5, 28-29. ''For the hour is coming in which all 
that are in the tomb (E. V.) shall hear His voice and 
come forth ; they that have done good unto the resur- 
rection of life ; and they that have done ill, unto the 
resurrection of judgment," Eev. 20, 12. John in 
describing the event prophetically says, ''I saw the 
dead, the great and the small, standing before the 
throne, and books were opened," etc. Mat. 25 says, 
when He comes in His glory, ''Before Him shall be 
gathered all nations." The righteous and the wicked. 
See also 1 Thess. 4, 13-18. The living, that are left, 
shall be caught up like Enoch and Elijah, with the dead. 

WITH WHAT BODIES DO THEY COME ? 

The change of the body from death to life, from 
corruption to incorruption, from weakness to power, 
from natural to spiritual, is illustrated by a grain of 
wheat, or any seed sown. It goes into the ground in 
one condition, dies — germinates, and as we say comes 



68 EARLHxiM LECTURES. 

up — the seed sown comes up, and assumes a new organic 
form. It is changed into a plant. Life springs from 
death. The seed sown is not a plant; it has been 
"changed." Its identity is preserved, but its whole 
being, nature and properties are different, 1 Cor. 15. 
Christ took our likeness in the flesh, but now in His 
resurrection and ascension is clothed with the same 
body made glorious, spiritual, and eternal. So we the 
righteous, in our resurrection, shall be like Him, spir- 
itual, glorious, unchangeable, and eternal. 

HOW IS THIS CHANGE EFFECTED ? 

By a miracle, as the worlds were made ; as our souls 
are regenerated ; as Christ's body was raised by His 
eternal Spirit, and ''according to the working whereby 
He is able to subdue all things unto himself," Phil. 3, 
21 ; Eom. 8, 11. Our bodies in the resurrection will 
become immortal, and spiritual, 1 Cor. 15. They will 
become glorious, fashioned like ''His glorious body," 
Mat. 17, 2 ; Acts 26, 13 ; Eev. 1, 16 ; Acts 9, 17 ; 26, 
16 ; Mat. 13, 43 ; Dan. 12, 3. They will be raised in 
poicer, 1 Cor. 15, 43. 

Error: To suppose the souls of the wicked are 
annihilated at death. If man was made in the image 
of God he must of necessity be immortal, indestructi- 
ble. Therefore, the wicked rise with indestructible 
bodies, and are "sent away into everlasting punish- 
ment," Mat. 25, 46; John 5, 29. Socrates, Plato, 
Aristotle, and Cicero reached the evidence of the 
immortality of the soul. If we deny the eternal dura- 
tion of the wicked we must deny that man was made 
in God's image. 



CHKISTIAN DOCTRINES. 69 



WILL THE PUNISHMENT OF THE WICKED BE ENDLESS ? 

Universalists assume that all punishment of the 
wicked is in this life, while restorationists teach pro- 
bation after death, and a possibility of after death 
salvation. Both these errors are based on the assump- 
tion that punishment is curative and reformatory. It 
assumes also that men may at the same time be on 
trial while in a state of retribution. The wicked are 
to be sent from the judgment seat of Christ into 
*' everlasting fire," but the righteous into *'life eternal." 
If the punishment of the wicked after death is not 
eternal, the happiness of the righteous is equally un- 
certain. The Greek aionios is used in about seventy 
cases to describe alike the future condition of both 
righteous and wicked. Some will set aside plain 
scripture teaching and content themselves with the 
deductions of human reason and assumptions con- 
cerning the love, mercy, and justice of God. We are 
safe only as we accept what God says He will do, and 
leave Him in His higher wisdom to determine what is 
consistent with His attributes. The interpretation of 
Eternal, Forever, and Everlasting are interpreted 
according to the subject to which they are applied. 
When used to describe earthly interests they refer to a 
measure of time limited only by possibility, Gen. 17, 
8; 2 Sam. 7, 16; 1 Chron. 17, 14; Ex. 12, 14-17; 
Num. 10, 8. But when it refers to God and duration 
as regards immortal beings, they refer to unending 
duration, Deut. 32, 27; Mat. 25, 46; Tim. 1, 17; Psa. 
112, 4; Eev. 14, 6; Heb. 9, 12; Heb. 13, 20; 2 Cor. 4, 
17 ; Luke 16, 9. 



70 EARLHAM LECTURES. 



THE JUDGMENT TO BE GENEEAL. 

" When the Son of Man shall come in His glory, and 
all the angels with Him, then shall He sit on the throne 
of His glory ; and before Him shall be gathered all the 
nations ; and He shall separate them one from another 
as the shepherd separateth the sheep from the goats ; 
and He shall set the sheep on His right hand, but the 
goats on His left. Then shall the King say unto them 
on His right hand, Come ye blessed of my Father, 
inherit the kingdom prepared for you from the founda- 
tion of the world. * * * He shall say also to them 
on His left hand, depart from me ye cursed, into ever- 
lasting fire prepared for the Devil and his angels. * 
^ * These shall go away into everlasting punishment, 
but the righteous into life eternal," Mat. 25, 31-46. 

^'On the occasion of Jesus' ascension, while they 
were looking steadfastly into Heaven as He went, be- 
hold two men stood by them in white apparel ; which 
also said, ye men of Galilee, why stand ye looking 
into Heaven ? This Jesus which was raised up from 
you into Heaven shall so come in like manner as ye 
beheld Him going into heaven," Acts 1, 9-13. 

1 Thess. 4, 13-18 : But I would not have you to be 
ignorant, brethren, concerning them that fall asleep, 
that ye sorrow not, even as the rest which have no 
hope. For if we believe that Jesus died and rose 
again, even so them also that are fallen asleep in Jesus 
will God bring with him. For this we say unto you 
by the word of the Lord, that we that are alive, that 



CHRISTIAN DOCTRINES. 71 

are left unto the coming of the Lord, shall in no wise 
precede them that are fallen asleep. For the Lord 
himself shall descend from Heaven with a shout, with 
the voice of the archangel, and with the trump of God : 
and the dead in Christ shall rise first : Then w^e that 
are alive that are left shall together with them be 
caught up in the clouds, to meet the Lord in the air ; 
and so shall we ever be with the Lord. Wherefore 
comfort one another with these words. 

" I saw a great white throne, and Him that sat upon 
it, from whose face the earth and the Heaven fled 
away ; and there was found no place for them. And I 
saw the dead, the great and the small, standing before 
the throne ; and books were opened ; and another book 
was opened, which is the book of life ; and the dead 
were judged out of the things which were written in the 
books, according to their works. And the sea gave up 
the dead which were in it ; and death and Hades gave 
up the dead which were in them ; and they were judged 
every man according to their works ; and death and 
Hades were cast into the lake of fire. This is the second 
death," (eternal death) "even the lake of fire. And if 
any was not found written in the book of life, he was 
cast into the lake of fire," Eev. 20, 11-15. 

When will the General Judgment occur ? 

At the time when the dead are raised and Christ is 
promoted as Judge, Mat. 25, 31 ; when all things shall 
be made new, Acts 17, 31 ; 24, 15 ; Jude 6, 7, 14, 15. 

What changes will be brought about in Creation ? 

There will be a New Heaven and a New Earth where- 
in dwelleth righteousness. The curse for man's sake 



72 EAKLHAM LECTURES. 

will be removed. The cleansing will be by fire, 2 Peter 
3 ch. ; Rom. 8, 22, 23 ; Eev. 21 ch. 

Will there not be a premillennial personal coming of 
Christ a thousand years before the General Judgment ? 

Peter exhorted his audience after the healing of the 
lame man, to repent and turn again to the Lord's 
Christ, whom their rulers had slain, " that their sins 
may be blotted out, that so there may come seasons of 
refreshing from the presence of the Lord, and that He 
may send the Christ who hath been appointed for you, 
even Jesus ; ivhom the Heaven must receive until the 
times of restoration of all things, whereof God spake by 
the mouth of His holy prophets which have been since 
the world began," Acts 3, 20-21. 

From these Scriptures it is clearly indicated that 
there will be but one Resurrection of the righteous and 
the wicked — that it will occur at the end of the world, 
that the dead will rise first and the living caught up 
ivith them, and a separation made of the multitude, the 
righteous from the wicked, and the righteous will be 
honored with blessing, and the wicked sent away into 
everlasting punishment to a place of darkness prepared 
for fallen angels, and that this is a second death, a 
death from which there is no deliverance. 

Where are the sotds of the redeemed after death until 
the resurrection ? 

In Heaven. John saw them there, Rev. 6, 9, near 
God's throne, waiting. We find no other place indi- 
cated. Heaven is called Paradise. It is a place for 
the righteous, John 14, 2, 3 ; Rev. 2, 7 ; Rev. 21, 10- 
26 ; 1 John 3, 2 ; Rev. 7, 17. 



CHRISTIAN DOCTRINES. 73 

CONCERNING THE RESURRECTION. (Bible.) 

There shall be a resurrection of the dead, both of the 
just and unjust, Ch. 24, 15. They that have done 
good, unto the resurrection of life ; and they that have 
done evil unto the resurrection of condemnation, John 
5, 29. Flesh and blood cannot inherit the kingdom of 
God ; neither doth corruption inherit incorruption, 1 
Cor. 15, 50. Nor is that body sown that shall be ; but 
God giveth it a body as it hath pleased Him, and to 
every seed his own body : It is sown in corruption, it 
is raised in incorruption : it is sown in dishonor, it is 
raised in glory : it is sown in weakness, it is raised in 
power : it is sown a natural body, it is raised a spiritual 
body, 1 Cor. 15, 37, 38, 42-44. 



A CONFESSION OF FAITH. 



BY R. BARCLAY, 1673. 



CONCERNING GOD, AND THE TRUE AND SAVING KNOWLEDGE 

OF HIM. 

There is one God, Eph. 4, 6 ; 1 Cor. 8, 4, 6. Who is 
a spirit, John 4, 24. And this is the message which 
the apostles heard of Him, and declared unto the saints, 
that He is light, and in Him is no darkness at all, 1 
John 1, 5. There are three that bear record in Heaven, 
the Father, the Word, and the Holy Ghost, and these 
three are one, Ch. 5, 7. The Father is in the Son, and 



74 EARLHAM LECTURES. 

the Son is in the Father, John 10, 38, and 14, 10, 11, 
and 5, 26. No man knoweth the Son, but the Father ; 
neither knoweth any man the Father, but the Son, and 
he to whomsoever the Son will reveal Him, Mat. 11, 
27 ; Luke 10, 22. The Spirit searcheth all things, yea 
the- deep things of God, 1 Cor. 2, 10. For the things 
of God knoweth no man but the Spirit of God : now 
the saints have received not the spirit of the world, but 
the Spirit which is of God, that they might know the 
things which are freely given them of God, 1 Cor. 2, 11, 
12. For the Comforter, which is the Holy Ghost, 
whom the Father sends in Christ's name, He teacheth 
them all things, and bringeth all things to their re- 
membrance, John 14, 26. 

CONCERNING THE GUIDE AND RULE OF CHRISTIANS. 

Christ prayed to the Father, and He gave the saints 
another Comforter, that ivas to abide with them for 
ever, even the Spirit of Truth, whom the world cannot 
receive, because it seeth Him not, nor knoweth Him ; 
but the saints know Him ; for He dwelleth with tliem, 
and is to be in them, John 14, 16, 17. Now if any man 
have not the Spirit of Christ, he is none of His : For 
as many as are led by the Spirit of God, they are the 
sons of God, Eom. 8, 9, 14. For this is the covenant 
that God hath made with the house of Israel, He hath 
put His laws in their mind, and writ them in their 
hearts ; and they are all taught of God, Heb. 8, 10, 11. 
And the anointing, which they have received of Him, 
abideth in them; and tliey need not that any man teach 
them, but as the same anointing teacheth them of all 
things, and is truth, and is no lie, 1 John 2, 27. 



CHRISTIAN DOCTRINES. 75 

CONCERNING THE SCRIPTURES. 

Whatsoever things were written aforetime, were writ- 
ten for our learning, that we through patience and 
comfort of the Scriptures might have hope, Eom. 15, 
4. Which are able to make wise unto salvation, through 
faith which is in Christ Jesus : All Scripture being 
given by inspiration of God, and is profitable for doc- 
trine, for reproof, for correction, for instruction in 
righteousness, that the man of God may be perfect, 
thoroughly furnished unto all good works, 2 Tim. 3, 15, 
16, 17. No prophecy of the Scripture is of any private 
interpretation ; for the prophecy came not in old time 
by the will of man, but holy men of God spake as they 
were moved by the Holy Ghost, 2 Pet. 1, 20, 21. 

CONCERNING THE DIVINITY OF CHRIST, AND HIS BEING FROM 
THE BEGINNING. 

In the beginning was the Word, and the Word was 
with God, and the Word was God ; the same was in 
the beginning with God ; all things were made by Him, 
and without Him was not anything made that was 
made, John 1, 1, 2, 3. Whose goings forth have been 
from of old, from everlasting, Micah 5, 2. For God 
created all things by Jesus Christ, Eph. 3, 9. Who 
being in the form of God, thought it not robbery to be 
equal with God, Phil. 2, 7. And His name is called 
Wonderful, Counsellor, the Mighty God, the Everlast- 
ing Father, the Prince of Peace, Isa. 9, 6. Who is the 
image of the invisible God, the first-born of every crea- 
ture. Col. 1, 15. The brightness of the Father's glory, 
and the express image of His substance, Heb. 1, 3. 
Who was clothed with a vesture dipt in blood ; and 



76 EARLHAM LECTURES. 

His name is called the Word of God, Eev. 19, 13. In 
Him dwelleth all the fullness of the Godhead bodily, 
Col. 2, 9. And in Him are hid all the treasures of 
wisdom and knowledge, Ver. 3. 

CONCERNING HIS APPEARANCE IN THE FLESH. 

The Word was made flesh, John 1, 14. For He took 
not on Him the nature of angels ; but He took on Him 
the seed of Abraham, being in all things made like unto 
His brethren, Heb. 2, 16, 17. Touched with a feeling 
of our infirmities ; a7id in all things tempted, like as 
we are, yet without sin, Ch. 4, 15. He died for our 
sins, according to the Scriptures ; and He was buried, 
and He rose again the third day, according to the 
Scriptures, 1 Cor. 15, 3, 4. 

CONCERNING THE END AND USE OF THAT APPEARANCE. 

God sent his own Son in the likeness of sinful flesh, 
and for sin condemned sin in the flesh, Eom. 8, 3. For 
this purpose the Son of God was manifested, that he 
might destroy the works of the devil, 1 John 3, 8. 
Being manifested to take away our sins, Ver. 5. For he 
gave himself for us, an offering and a sacrifice to God 
for a sweet smelling savor, Eph. 5, 2. Having obtained 
eternal redemption for us, Heb. 9, 12. And through 
the eternal Spirit offered himself without spot unto 
God to purge our consciences from dead works, to serve 
the living God, Ver. 14. He was the Lamb that was 
slain from the foundation of the world, Eev. 5, 8 ; 12, 
13, 8. Of whom the fathers did all drink; for they 
drank of that spiritual Eock that followed them, and 
that Eock was Christ, 1 Cor. 10, 1-4. Christ also suf- 



CHKISTIAN DOCTKINES. 77 

fered for us, leaving us an example, that we should 
follow his steps, 1 Pet. 2, 21. For ive are to bear about 
in the body, the dying of the Lord Jesus, that the life 
also of Jesus might be made manifest in our body, 
being alway delivered unto death for Jesus' sake, 
that the life also of Jesus may be made manifest in 
our flesh, 2 Cor. 4, 10-11. That tve may know Him, 
and the power of His resurrection, and the fellowship 
of His sufferings, being made conformable to His 
death, Phil. 3, 10. 

CONCERNING THE INWARD MANIFESTATION OF CHRIST. 

God dwelleth with the contrite and humble in spirit, 
Isa. 57, 15. For He hath said. He will dwell in them 
and walk in them, 2 Cor. 6, 16. And Christ standeth 
at the door, and knocketh ; if any man hear His voice, 
and open the door. He will come in to him, and sup 
with him, and he with Him, Eev. 3, 20. And therefore 
ought ice to examine our selves, and prove our own 
selves, knowing how that Christ is in us except ive 
be reprobates, 2 Cor. 13, 5. For this is the riches of 
the glory of the mystery, which God would make known 
among {or rather IN) the Gentiles, Christ in you, the 
hope of glory. Col. 1, 27. 

CONCERNING THE NEW BIRTH. 

Except a man be born again, he cannot see the king- 
dom of God, John 3, 3. Therefore ought we to put off 
the old man with his deeds, and put on the new man, 
which is renewed in knowledge after the image of Him 
that created him, and which after God is created in 
righteousness and true holiness, Eph. 4, 23-24 ; Col. 3 
10. For henceforth know we no man after the flesh ; 



78 EAKLHAM LECTUKES. 

yea, though we have known Christ after the flesh, yet 
now henceforth know we Him no more, 2 Cor. 5, 16. 
For if any man be in Christ, he is a new creature, old 
things are passed away ; behold, all things are become 
new, Ver. 17. For such have put on the Lord Jesus 
Christ, Eom. 13, 14. And are renewed in the spirit of 
their minds, Eph. 4, 23. For as many as have been 
baptized into Christ, have put on Christ, Gal. 3, 27. 
Being born again, not of corruptible seed, but of in- 
corruptible, by the word of God, which liveth and 
abideth for ever, 1 Pet. 1, 23. And glory in nothing, 
save in the cross of the Lord Jesus Christ, by whom 
the world is crucified unto tliem, and they unto the 
world. Gal. 6, 14. For in Christ Jesus, neither cir- 
cumcision availeth anything, nor uncircumcision, but 
a new creature, Ver. 15. 

CONCEKNING THE UNITY OF THE SAINTS WITH CHKIST. 

He that sanctifieth, and they who are sanctified, are 
all in one, Heb. 2, 11. For by the exceeding great and 
precious promises that are given them, they are made 
partakers of the divine nature, 2 Pet. 1, 4. Because 
for this end prayed Christ they all might be one, as the 
Father is in Him, and He in the Father, that they also 
might be one in them; and the glory which he had got- 
ten from the Father, He gave them, that they might be 
one, even as the Father and He is one ; Christ in the 
saints, and the Father in Christ, that they might be 
made perfect in one, John 17, 21, 22, 23. 

CONCERNING THE UNIVERSAL LOVE AND GRACE OF GOD TO ALL. 

God SO loved the world, that He gave His only be- 
gotten Son, that whosoever believeth in Him should 



CHRISTIAN DOCTRINES. 79 

not perish, but have everlasting life, John 3, 16. And 
in this was manifested the love of God towards us, be- 
cause that God sent His only begotten Son, that we 
might live through Him, 1 John 4, 9. So that if any 
man sin, we have an advocate with the Father, Jesus 
Christ the righteous ; and He is the propitiation for 
our sins : and not for ours only, but also for the sins 
of the whole world, 1 John 2, 1, 2. For by the grace 
of God He hath tasted death for every man, Heb. 2, 9. 
And gave Himself a ransom for all, to be testified in 
due time, 1 Tim. 2, 6. Willing all men to be saved, 
and to come to the knowledge of the truth, 1 Tim. 2^ 
4. Not willing that any should perish, but that all 
should come to repentance, 2 Pet. 3, 9. For God sent 
not His Son into the world to condemn the world, but 
that the world through Him might be saved, John 3, 
17. And Christ came a light into the world, that who- 
soever believeth in Him, should not abide in darkness, 
Ch. 12, 46. Therefore, as by the offence of one, judg- 
ment came upon all men to condemnation ; even so by 
the righteousness of one, the free gift came upon all 
men to justification of life, Eom. 5, 18. 

CONCERNING THE LIGHT THAT ENLIGHTENETH EVERY MAN. 

The Gospel was preached to every creature under 
Heaven, Col. 1, 23. Which Gospel is the power of God 
unto salvation, to them that believe, Eom. 1, 16. And 
if it be hid, it is hid to them which are lost, in whom 
the god of this world hath blinded the minds of them 
which believe not, lest the light of the glorious Gospel 
of Christ should shine unto them, 2 Cor. 4, 3, 4. And 
this is the condemnation, that light is come into the world, 



80 EARLHAM LECTURES. 

and men love darkness rather than light, because their 
deeds are evil, John 3, 19. And this was the true light, 
which lighteth every man that cometh into the world, 
Ch. 1, 9. By which all things that are reprovable, are 
made manifest; for whatsoever maketh manifest is 
light, Eph. 5, 11. Every one that doth evil, hateth the 
light, neither cometh to the light, lest his deeds should 
be reproved : but he that doeth truth, cometh to the 
light, that his deeds may be made manifest, that they 
are wrought in God, John 3, 20. And they that walk in 
the light, as He is in the light, have fellowship one 
with another, and the blood of Jesus Christ His Son, 
cleanseth them from all sin, 1 John 1, 7. Therefore 
ought we to believe in the light, while tve have the light, 
that tve may be the children of the light, John 12, 36. 
Therefore to-day, if ive will hear His voice, let us not 
harden our hearts, Heb. 4, 7. For Christ wept over 
Jerusalem, saying, If thou hadst known, even thou, at 
least in this thy day, the things which belong unto thy 
peace, but now they are hid from thine eyes, Luke 19, 
42. A7id He would often have gathered her children, 
as a hen gathereth her chickens ; hut they would not, 
Mat. 23, 37. For the stiflf-necked and uncircumcised 
in heart and ears, do always resist the Holy Ghost, 
Acts 7, 51. And are of those that rebel against the 
light. Job 24, 13. Therefore God's Spirit will not always 
strive with man, Gen. 6, 3. For the wrath of God is 
revealed from Heaven against all ungodliness and un- 
righteousness of men, who hold the truth in unright- 
eousness, Eom. 1, 18. Because what is to be known 
of God is manifest in them ; for God hath shewed it 
unto them, Ver. 19. And a manifestation of the Spirit 



CHRISTIAN DOCTRINES. 81 

is given to every man to profit withal, 1 Cor. 12, 17. 
For the grace of God that brings salvation, hath ap- 
peared to all men, teaching us, that denying ungodli- 
ness and worldly lusts, we should live soberly, right- 
eously, and godly in this present world, Tit. 2, 11, 12. 
Aiid this word of His grace, is able to build up, and 
give an inheritance among all those that are sanctified. 
Acts 20, 32. For the Word of God is quick and power- 
ful, and sharper than any two-edged sword, piercing 
even to the dividing asunder of the soul and spirit, and 
of the joints and marrow, and is a discerner of the 
thoughts and intents of the heart, Heb. 4, 12. This is 
that more sure word of prophecy, whereunto ice do well 
that 2ve take heed, as unto a light that shineth in a 
dark place, until the day dawn, and the day-star arise 
in the heart, 2 Pet. 1, 19. And this is the word of faith 
which the apostles preached, which is nigh in the mouth, 
and in the heart, Eom. 10, 8. For God, who com- 
manded the light to shine out of darkness, hath shined 
in our hearts, to give the light of the knowledge of the 
glory of God in the face of Jesus Christ, 2 Cor. 4, 6. 
But we have this treasure in earthen vessels, that the 
excellency of the power may be of God and not of us, 
Ver. 7 ; for the kingdom of God cometh not by obser- 
servation, but is within us. 

CONCERNING FAITH AND JUSTIFICATION. 

Faith is the substance of things hoped for, and the 
evidence of things not seen, Heb. 11, 1. Without 
which it is impossible to please God, Ver. 6. Therefore 
we are justified by faith, which worketh by love, Gal. 5, 



82 EARLHAM LECTURES. 

6. For faith without works being dead, is by works 
made perfect, James 2, 22, 26. By the deeds of the 
law there shall no flesh be justified, Rom. 3, 20. Nor 
yet by the works of righteousness which we have done ; 
but according to His mercy loe are saved, by the wash- 
ing of regeneration, and renewing of the Holy Ghost, 
Tit. 3, 5. For we are both washed, sanctified, and jus- 
tified in the name of the Lord Jesus, and by the Spirit 
of our God, 1 Cor. 6, 11. 

CONCERNING GOOD WORKS. 

If we live after the flesh, loe shall die; but if ive, 
through the Spirit, do mortify the deeds of the body, 
we shall live, Rom. 8, 13. For they which believe in 
God must be careful to maintain good works. Tit. 3, 8. 
For God will render to every man according to his 
deeds, Rom. 2, 6. According to His righteous judg- 
ment, to them who by patient continuance in well- 
doing, seek for glory, honor, and immortality, eternal 
life : For such are counted worthy of the kingdom of 
God, 2 Thess. 1, 5. And cast not away their confi- 
dence, which hath great recompense of reward, Heb. 
10, 35. Blessed then are they that do His command- 
ments, that they may have right to the tree of life, and 
may enter in by the gates into the city. Rev. 22, 14. 

CONCERNING PERFECTION. 

Sin shall not have dominion over such as are not 
under the law, but under grace, Rom. 6, 14. For there 
is no condemnation to those that are in Christ Jesus, 
who walk not after the flesh, but after the Spirit ; for 



CHRISTIAN DOCTRINES. 83 

the law of the Spirit of life maketh free from the law of 
sin and death, Ch. 8, 1, 2. For such are become dead 
unto sin and alive unto righteousness ; and being made 
free from sin, are become servants of righteousness, Ch. 
2, 18. Therefore ought tee to be perfect, as our Heaven- 
ly Father is perfect, Mat. 5, 48. i^or the yoke of Christ 
is easy, and His burthen is light, Ch. 11, 30. And His 
commandments are not grievous, 1 John 5, 3. And 
whosoever will enter into life must keep the command- 
ments, Mat. 19, 17. Hereby do we know that we know 
God, if we keep His commandments, 1 John 2, 3. He 
that saith, I know Him, and keepeth not His com- 
mandments, is a liar, and the truth is not in him, Ver. 
4. Whosoever abideth in Him, sinneth not ; whoso- 
ever sinneth, hath not seen Him, neither known Him, 

1 John 3, 6. Let no man deceive us; he that doth 
righteousness is righteous, even as He is righteous ; he 
that committeth sin is of the devil ; whosoever is born 
of God doth not commit sin ; for his seed remaineth in 
him and he cannot sin, because he is born of God, Ver. 
7, 8, 9. For not every one that saith Lord, Lord, shall 
enter into the kingdom of Heaven ; but that he doth the 
will of the Father, which is in Heaven, Mat. 7, 21. 
Circumcision is nothing, and uncircumcision is noth- 
ing but the keeping of the commandments of God, 1 
Cor. 7, 19. 

CONCERNING PERSEVERANCE AND FALLING FROM GRACE. 

We ought to give diligence to make our calling and 
election sure, which things if we do, tve shall never fall, 

2 Pet. 1, 10. For even Paul kept under his body, and 
brought it into subjection, lest by any means, when he 



84 EARLHAM LECTURES. 

preached to others, he himself become a cast-away, 1 
Cor. 9, 27. Let us therefore take heed, lest there be in 
any of us an evil heart of unbelief, in departing from 
the living God, Heb. 3, 12. Liketvise let us labor to 
enter into that rest, lest any man fall after the same 
example of unbelief, Ch. 4, 11. For it is impossible 
for those who were once enlightened, and have tasted 
of the heavenly gift, and were made partakers of the 
Holy Ghost, and have tasted of the good word of God, 
and the powers of the world to come, if they shall fall 
away, to renew them again unto repentance, Ch. 6, 4, 
5, 6. For he that abideth not in Christ is cast forth, 
and is withered, John 15, 16. Yet such as overcome, 
He will make as pillars in the temple of His God, and 
they shall go no more out, Eev. 3, 12. And these are 
persuaded, that nothing shall be able to separate them 
from the love of God, which is in Christ Jesus, Eom. 
8, 38. 

CONCERNING THE CHURCH AND MINISTRY. 

The Church of God is the pillar and ground of truth, 
1 Tim. 3, 15. Whereof the dear Son of God is the head, 
Col. 1, 18. From which all the body by joints and 
bands, having nourishment ministered and knit to- 
gether, increaseth with the increase of God, Ch. 2, 19. 
Which church of God are they that are sanctified in 
Christ Jesus, 1 Cor. 1, 2. Who when He ascended up 
on high, gave gifts unto men: And He gave some 
apostles, some prophets, some evangelists, some pas- 
tors and teachers, for the perfecting of the saints, for 
the work of the ministry, Eph. 4, 8, 11, 12. Who ought 



CHRISTIAN DOCTRINES. 85 

to be blameless, vigilant, sober, of good behavior, given 
to hospitality, apt to teach; not given to wine, no 
strikers, hot greedy of filthy lucre, but patient; not 
brawlers, nor covetous, 1 Tim. 3, 2, 3. Lovers of good 
men, sober, just, holy, temperate, holding fast the 
faithful word, as they have been taught, that they may 
be able by sound doctrine, both to exhort and to con- 
vince gainsayers, Tit. 1, 8, 9. Taking heed to tlieiii' 
selves and to the flock, over which the Holy Ghost hath 
made them overseers, to feed the Church of God, Acts 
20, 28. Taking the oversight thereof, not by constraint, 
but willingly ; not for filthy lucre, but of a ready mind ; 
neither as being lords over God's heritage, but as being 
ensamples to the flock, 1 Pet. 5, 2, 3. And such elders as 
rule well, are to be counted worthy of double honor, 
especially they who labor in the word and doctrine, 1 
Tim. 5, 17. And to he esteemed very highly in love for 
their works' sake, 1 Thess. 5, 12. As every man hath 
received the gift, so ought the same to be ministered : 
if any man speak, let him speak as the oracles of God ; 
if any man minister, let him do it as of the ability 
which God giveth, 1 Pet. 4, 10, 11. Preaching the Gos- 
pel, not with the wisdom of words, lest the cross of 
Christ should be made of none effect, 1 Cor. 1, 17. 
Nor yet with enticing words of man's wisdom, but in 
demonstration of the Spirit and of power; that the 
faith may not stand in the wisdom of men, but in the 
power of God, Ch. 2, 4, 5. 



86 EARLHAM LECTURES. 



OATHS OE SWEAEING. 

Under the typical law of the Old Testament, the 
wrath and retribution of God were prefigured by oaths, 
war, the death penalty, cities of refuge, etc., but under 
the Gospel, the right to administer vengeance, retribu- 
tion, imprecations, persecutions, and the death penalty 
is withheld from man. 

To utter an oath or to sivear, is to appeal to a higher 
power, who is supposed to be able to administer retri- 
bution to the soul, and to invoke His wrath or curse 
on ourselves or on some one else. It may be uttered 
profanely or judicially. Whether the form of the oath 
specifies all that belongs to an oath or not, the curse is 
implied to be an oath, in whatever way it is adminis- 
tered or uttered. 

Deut. 32, 35 : To Me belongeth vengeance and re- 
compense. Eom. 12, 19 : Vengeance is Mine, I will 
repay, saith the Lord. Mat. 5, 33-37 : Again, ye have 
heard that it hath been said by them of old time, Thou 
shalt not forswear thyself, but shalt perform unto the 
Lord thine oaths : But I say unto you. Swear not at all : 
neither by Heaven ; for it is God's throne : nor by the 
earth ; for it is His footstool : neither by Jerusalem ; 
for it is the city of the great King. Neither shalt thou 
swear by thy head, because thou canst not make one 
hair white or black ; but let your communication be. 
Yea, yea; Nay, nay: for whatsoever is more than 
these, cometh of evil. James 5, 12 : But above all 
things, my brethren, swear not, neither by heaven, 
neither by the earth, neither by any other oath : but 



CHEISTIAN DOCTRINES. 87 

let your yea be yea, and your nay, nay ; lest ye fall in- 
to condemnation. Jude 9 : Yet Michael, the archangel, 
when contending with the devil he disputed about the 
body of Moses, durst not bring against him a railing 
accusation, but said. The Lord rebuke thee. 

THE MOEAL LAW, 

In Scripture, has reference to religious and social 
duties. The Decalogue is its foundation. It has two 
tables. The first has reference to our duty to God ; 
the second, to our fellow men. The essence of the 
first is. Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy 
mind, and with all thy strength. And the second is like 
it. Thou shalt love thy neighbor as thyself. There is 
none other commandment greater than these, Mark 
12, 30, 31. On these two hang the Law and the Proph- 
ets. Morality must be saturated with the essence of 
these two tables or it will be a myth. 

The Moral Law pervades the Old Testament, but is 
brought out, in clearness, in the New. Its life centre 
is in the heart, while its obligations and observances 
must bring into action the judgment and will. The 
Sermon on the Mount is a clear exposition of it, where 
the heart and inward purpose are shown. The whole 
purpose of the New Testament is to unfold and enforce 
it. The regeneration of the soul by the Holy Spirit is 
essential to a correct understanding and observance of 
it. The Gospel everywhere assures us that we can 
ever have the help of the Holy Spirit in keeping it. 

In observing it man must keep himself in an active, 



88 EAKLHAM LECTURES. 



inward, and watchful state of mind. He must live in 
Submission to God. 
In the Love and Fear of God. 
In Faith and Trust. 
To live thus he must live nigh to God in 

PEAYEE. 

Prayer may be silent or mental, vocal or ejaculatory — 
calling on God. Silent or mental prayer is an approach 
of the soul to God in communion with Him. It may 
be the want or sorrow of the soul made known to Him, 
or a loving acknowledgment of blessings received — the 
prayer of thanksgiving. 

Vocal Prayer is usually uttered when others are as- 
sociated with the person offering it. It may be offered 
sitting, standing, kneeling, or in prostration. All these 
methods are scriptural, and are to be determined by 
the circumstances accompanying it. Kneeling is the 
most common Bible usage. It is a fit mode to express 
humility and dependence upon our Heavenly Father, 
Ex. 20, 1, 17 ; 24, 12 ; Mat. 21, 36-40 ; Luke 10, 35-37 ; 
Eom. 13, 9, 10 ; James 2, 8 ; John 5, 14, 15 ; Jer. 29, 
12, 13; Isa. 62, 6, 7; 65, 24; Mat. 6, 9-13; 7, 9-11; 
Luke 18, 1-11 ; Phil. 4, 6 ; Col. 4, 3 ; James 1, 5. 

To receive blessings from God we should be influ- 
enced by faith, submission. Love, Fear, Hope, Trust. 
We should also remember that when we desire forgive- 
ness we must be willing to forgive others their tres- 
passes. We must cultivate love, forhearance, honor, 
mercy, compassion, pity, etc. 

Conduct which stands in the way of Divine Blessing : 



CHRISTIAN DOCTRINES. 89 

Hatred, Envy, Jealousy, Anger, Covetousness, Murder, 
Lying, False Witness, Theft, Lewdness, Drunkenness, 
Retaliation, etc. 

While Family Prayer is not specially commanded in 
Scripture, it is clearly inferential that it is very proper, 
Gen. 18, 19; Deut. 6, 6-7; Acts 10,12; 16,31-33; 
Eph. 6, 4; Lev. 19, 17; 1 John, 14, 15; Prov. 24, 1; 
Psa. 37, 1 ; Mat. 5, 22 ; Eph. 4, 31 ; Eom. 12, 19 ; Ex. 
20, 17 ; Luke 12, 15 ; Lev. 19, 18, 34 ; Mat. 5, 44 ; John 
13, 34 ; Ex. 14, 15 ; 1 Sam. 1, 13 ; Eom. 7, 24-25 ; Gen. 
43, 29; Judges 16, 28; Luke 23, 42, 43; Mat. 6, 6; 
Luke 6, 12; Dan. 6, 10; Acts 10, 9; Gen. 18, 19; 
2Sam. 6, 20; Josh. 24,15; Acts 10, 2, 30; 16,15; and 
many others. 

JUSTIFICATION, SANCTIFICATION AND 
HOLINESS. 

WHAT THE FRIENDS SAY. 

George Fox had a very clear and remarkable expe- 
rience, extending from 1643 to '49, from his nineteenth 
to his twenty-fifth year, which is found in the begin- 
ning of his journal. It was a succession of baptismal 
experiences and unfoldings of Gospel Truth. During 
these transitional experiences he was fitted for his 
after life work. There was a great harmony between 
his life and teaching, both of which rendered him a 
remarkable character in witnessing to primitive Chris- 
tianity in the advancing work of the Eeformation. 



90 EAKLHAM LECTURES. 



SANCTIFICATION AND JUSTIFICATION. 

By George Fox. Doctrinal Essays, Vol. 3, Phil. 
Edition, 1831, p. 450. See also pp. 49, 103, 110, 116, 
143, 155-6, 206, 265-9, 292-3, 305-9. 

They that are not complete in sanctification are not 
complete in justification, for they are one ; they that 
are complete in the one, are complete in the other; 
and so far as a man is sanctified, so far is he justified, 
and no farther ; for the same that sanctifies a man 
justifies him ; for the same that is his sanctification is 
his justification, his wisdom, and his redemption. He 
that knows one of them, knows all; he that doth 
not feel one of them, feels none of them at all, for 
they are all one. 

HOW SANCTIFICATION AND HOLINESS ARE ATTAINED. 

Thomas Story, Friends' Library, Vol. 10, p. 156: 
'^ Though the Spirit of Christ leadeth those who believe 
and follow Him into all Truth ; yet not all at once, but as 
we poor, low, weak mortals are made able to bear, from 
one degree of convincement, illumination, sanctifica- 
tion, understanding, experience, and knowledge, to 
another, under the conduct of the Spirit, until we 
arrive at as great perfection as our nature is capable 
of in this present world, which is no small degree, in 
order to be fitted for a far greater glory, and full estab- 
lishment in a more excellent world to come, in life 
everlasting." 

Sarah Grubb, 1780: "For every fresh service and 
work in the church, we must experience a renewed bap- 



CHRISTIAN DOCTRINES. 91 

tism of Spirit and purification of the gift ; and that the 
more we have of the dross, or the reprobate silver, the 
more frequently must we pass through the refining fire." 
Phipps on Man, p. 37-8: "The new birth is not 
brought forth in particulars imperceptibly. The new 
man is renewed in knowledge ; in a certain and sensible 
experience. The soul in whom it is going forward, 
has an internal sense of it through its own progress, 
and must keep a steady eye thereunto, that it may 
go forward. "We all," saith the apostle, "with 
open face beholding, as in a glass, the glory of 
the Lord, are changed into the same image, from 
glory to glory, even as by the spirit of the 
Lord." By looking at the deceitful beauty of tempta- 
tion, men fall into sin, and by keeping a steadfast eye 
inwardly unto Christ in spirit, with humble resignation 
to Him, and earnest desire after Him, man finds pres- 
ervation, and gradually advancetli from one degree of 
grace to another, till he really experienceth a reneival of 
the Divine likeness upon his soul, and an inward trans- 
lation out of sin, darkness and death, into Divine 
light, life and holiness : and thereby, in conclusion, 
from anxiety and misery, to peace and felicity. 

BAPTISM BY THE SPIRIT IDENTICAL WITH REGENERATION. 

Oliver Sansom, 1710 ; Friends' Library, Vol. 14, p. 60 : 
The outward name Jesus, which signifies a Savior, 
was given as a signification of that inward virtue, life 
and power, by which " He would save His people from 
their sins." And He shall reign over the house of 
Jacob forever, and of His kingdom there shall be no 



92 EAELHAM LECTURES. 

end, Mat. 1, 21; Luke 1, 23. And as His kingdom is 
an everlasting spirital kingdom, so His name and 
power, by which He saves His people, from their sins, 
and delivers them from their soul's enemies, must 
needs be spirital. And this is the name, and there is 
none other given among men, whereby they must or 
can be saved from their sins, Acts 4, 16. And the 
Apostle Paul mentioned some who had been great sin- 
ners, but were cleansed and washed, etc., in the name 
of the Lord Jesus, and by the Spirit of our God, 1 
Cor. 6, 11. And so this inward washing is no other 
than the baptism of the Spirit. By one Spirit, said 
the Apostle, we are all baptised into one body, 1 Cor. 
12, 23. And although in Scripture this inward wash- 
ing is in divers ways expressed, yet the power is but 
one by which it is effected ; and the baptism, also, is 
but one, which is effectual and saving. For as there 
is one Lord and one faith, so also but one baptism. 
And this only is available ; and in the Church of Christ 
will ever remain. And this one inward, substantial 
baptism we do own. 

John Burnyeat ; Friends' Library, Vol. 11, p. 125-6 : 
"I clearly saw that we had all been deceived, in think- 
ing while we lived in the flesh, and after the flesh, and 
so in the death, and feeding upon the tree of knowl- 
edge, which was forbidden for food, we might make 
such a profession as might bring us to reap life ever- 
lasting. But I soon saw, such as a man lived after— 
such as a man sowed, such should he reap, and not 
what a man professed, or what he talked of ; and then 
I was willing to bow to the cross, and come under the 
fiery baptism of the Spirit, and let that which was con- 



CHRISTIAN DOCTRINES. 93 

sumable be destroyed, that my soul might be saved, 
and come to possess that which would endure, and 
abide, and which could not be shaken," p. 124. 

Continued baptismal experience produces a growth in 
sanctification. 

Growing into this experience of the goodness of the 
Lord, peace, love, the delight of knowing God's pres- 
ence and power and of the sweetness and excellency 
of His power in our assemblies, we grew in strength 
and zeal for our meetings more and more, and valued 
the benefit thereof more than any earthly gain ; yea, 
it was to some more than our appointed food. Thus 
continuing, we grew more into the understanding of 
Divine things and heavenly mysteries, through the 
openings of the power which was daily amongst us, 
which wrought sweetly in our hearts, which united us 
more and more unto God, and knit us together in the 
perfect bond of love, fellowship and membership. So 
that we became a body compact, made up of many 
members, whereof Christ Himself became the Head; 
who was with us and did rule over us, and further gave 
gifts unto us, by which we became still to be enlarged 
and were further opened, that we might answer the 
end for which He had raised us up, and had so far 
blessed us, and sanctified us through His word which 
dwelt in our souls. So we keeping still in our zeal, 
and unto our first love, and keeping up our meetings, 
and not forsaking the assembling of ourselves together 
(as the manner of some was of old, whose example the 
Apostle exhorted the saints not to follow,) the Lord's 
power continued with us, and was renewed daily in 
our meetings; by the openings of which our under- 



94 EAELHAM LECTURES. 

standings were still more enlarged in the mysteries of 
life and the hidden things of God. 

CONCERNING JUSTIFICATION. 

E. Barclay, 7th, 8th and 9th Propositions. Apology : 
As many as resist not this light, but receive the same, 
in them is produced an holy, pure, and spiritual birth, 
bringing forth holiness, righteousness, purity, and all 
those other blessed fruits which are acceptable to God ; 
by which holy birth, to wit, Jesus Christ, formed within 
us, and working His works in us — as we are sanctified, 
so we are justified in the sight of God, according to 
the apostle's words, Cor. 6, 11 : *^But ye are washed, 
but ye are sanctified, but ye are justified, in the name 
of the Lord Jesus, and by the Spirit of our God." 
Therefore it is not by our works wrought in our will, 
nor yet by good works, considered as of themselves, 
but by Christ, who is both the gift and the giver, and 
the cause producing the effect in us ; who, as He hath 
reconciled us while we are enemies, doth also in His 
wisdom save us, and justify us after this manner, as 
saith the same apostle elsewhere. Tit. 3, 5 : " Accord- 
ing to his mercy he saved us, by the washing of regen- 
eration, and the renewing of the Holy Ghost." 

CONCERNING PERFECTION. 

In whom this holy and pure birth is fully brought 
forth the body of death and sin comes to be crucified 
and removed, and their hearts united and subjected 
unto the truth, so as not to obey any suggestion or 
temptation of the evil one, but to be free from actual 



CHEISTIAN DOCTRINES. 95 

sinning, and transgressing of the law of God, and in 
that respect perfect. Yet doth this perfection still 
admit of a growth ; and there remaineth a possibility 
of sinning, where the mind doth not most diligently 
and watchfully attend unto the Lord, Eom. 6, 14 ; 8, 
13; 6,2, 18; IJohn 3, 6. 

CONCERNING PERSEVERANCE, AND THE POSSIBILITY OF 
FALLING FROM GRACE. 

Although this gift, and inward grace of God, be 
sufficient to work out salvation, yet in those in whom 
it is resisted, it both may and doth become their con- 
demnation. Moreover, in whom it hath wrought in 
part, to purify and sanctify them, in order to their 
further perfection, by disobedience such may fall from 
it, and turn it to wantonness, making shipwreck of 
faith; and ''after having tasted of the heavenly gift, 
and been made partakers of the Holy Ghost, again 
fall away." Yet such an increase and stability in the 
truth may in this life be attained, from which there 
cannot be a total apostacy, 1 Tim. 1, 6 ; Heb. 6, 4-6. 

Isaac Pennington, son of the Lord Mayor of London, 
Justification and Sanctification: "There is a state 
wherein there is an imputation of Christ's righteousness, 
to persons reached by the power of the Lord ; a real 
bringing into the righteousness. For in the true growth 
the soul grows daily more and more out of its own 
righteousness, out of the dark corrupt image, into the 
righteousness of Christ and into His pure image. Thus 
Christ is formed in the hearts of them that truly be- 
lieve, daily more and more ; they receiving Him as a 



96 EARLHAM LECTURES. 

Heavenly leaven and giving up to be leavened by Him, 
are changed daily more mid more into the newness of 
spirit, even until they become a new lump ivholly leav- 
ened; so that 'old things have passed away and all 
things become new.' " * ^ * " A new nature 
and spirit," he goes on to say, " ivhicli is all of it right- 
eous in the sight of God. Oh, it is precious for any 
one to feel his soul in this state ; and who would not 
travail, wrestle, and strive, and watch, and pray, and 
wait, that He might thus be fitted by the Spirit of the 
Lord, /or His Son Jesus Christ.'' (Vol II., p. 4:54 — Ed. 
1681.) 

" Blessed be the name of my God, I feel the righteous- 
ness of His Son revealed in me, from faith to faith ; 
and truly I can testify of no other righteousness. In 
His name I have been gathered : in His name I live, 
and in Him I feel righteousness. He hath brought me 
to nothing in myself that I might be all in Him, and 
that I might find Him all to me. He is my peace ; He 
is my life ; He is my righteousness ; He is my holiness ; 
He is the image wherein I am renewed; He is my hope 
and joy forever. His arm hath gathered and His arm 
encompasseth me day by day ; I rest under the shadow 
of His wings day by day. 

" That the Lord God is perfectly able to redeem from 
sin in this life ; — that He can cast out the strong man, 
cleanse the house, and make it fit for Himself to dwell 
in ; — that He can finish transgression and sin in the 
heart, and bring in everlasting righteousness ; — that 
He can tread doivn Satan under the feet of His saints 
and make them more than conquerors over him — this they 
confess they steadily believe. * ^ * But that the 



CHRISTIAN DOCTRINES. 97 

way is long, the travel hard, the enemies and difficulties 
many; and that there is need of much Faith, Hope, 
Patience, Repentance, and Watchfidness against Temp- 
tations, before the life in them arrive at such a pitch. 
Yet for all this, Christ saith to His disciples, ' Be ye per- 
fect,' directing them to aim at such a thing; and the 
Apostle saith, 'Let us go on unto perfection;' and that 
Christ gave gifts 'for the perfecting of the saints ;' and 
they do not doubt that He that begins the work can 
perfect it even in this life ; and so deliver them out of the 
hands of sin, Satan, and all their spiritual enemies; so 
that they may serve God tvithout fear of them anymore, 
in holiness and righteousness before Him all the days 
of their lives. 

*' Their life lies in Christ; — their peace in His satis- 
faction for them, and in a sensible feeling of His blood 
sprinkled in their consciences to cleanse them from sin, 

'' Their righteousness is in Christ forever, and not in 
themselves ; but in the denial and crucifying of self, 
are they made partakers of it; ^ ^ * purifying 
themselves daily and putting off the old man and putting 
on the new, 

''And this we are not ashamed to confess that we are 
pressing after; and some have already attained very far — 
even to being made perfect as pertaining to the con- 
science, — being so engrafted into Christ, so planted into 
the likeness of His Death and Resurrection, — that they 
feel no condemnation for sin, but a continual justifica- 
tion of life." — {Pennington's Works, Vol, 1., pp, 206, 
207. Ed. 1681.) 

What MoNOD, of Paris, says. Notes by T. Kimber: 
" Sanctification does not remove the tendencies to 



98 EARLHAM LECTURES. 

sin, but only renders them inoperative, by the stronger 
tendency toward God and holiness which now exist in 
the heart." 

" If the old Adam continue all the time in a sancti- 
fied believer," he goes on to say, "what can Paul be 
writing about when he says ' our old man is crucified 
with Him that the body of sin might be destroyed' not 
simply overmastered, and rendered powerless by the 
stronger man who now dwells in the heart ?" etc., etc. 

The answer is very plain. The Apostle Paul never 
said "the body of sin might be destroyed/' although 
an error in our old translation so interprets him. The 
word he used is katargethe; which means, exactly, 
'' rendered useless or poiverless,'' — " made of none effect;'' 
not "destroyed." 

Of the twenty- seven times that the word occurs in 
the New Testament, it is only rendered, in the King 
James version, " destroyed" six times ; and in every 
one of these cases erroneously, and in violation of the 
evident meaning of the Apostle ; and in every one the 
error is corrected in the New Version. 

No more satisfactory evidence of the true Christian 
Theology of the early Friends can be found in their 
whole declarations of faith than the consistent and 
Scriptural testimony which they uniformly bear to the 
true nature of this crowning work of the Lord Jesus in 
the soul. They held that He was " able to save unto 
the uttermost" [unto completeness'] " all that came unto 
God by Him;" that as "we are justified by His blood" 
(Eom. 5, 9) so that " Jesus also that He might sanctify 
the people with His own blood suffered without the 
gate," (Hebrews 13, 12). They taught that, both in 



CHRISTIAN DOCTRINES. 99 

theil* justification and in their sanctification, He, their 
one Almighty Savior, accomplished the great work of 
their complete salvation, by '' His tcord,''hj'' His truth/' 
by ''His blood/' and all through His blessed Holy 
Spirit; and that "having been justified by faith," we 
also receive "an inheritance among them that enesanc' 
tified through faith that is in Him, " 

William Penn, on Justification, Ev. Exposition, p. 
73 : Justification consists of two parts, or hath a two- 
fold consideration, viz., justification from the guilt of 
sin, and justification from the power and pollution of 
sin ; and in this sense, justification gives a man a full 
and clear acceptance before God. For want of this 
latter part it is, that so many souls, religiously 
inclined, are often under doubts, scruples, and despon- 
dencies, notwithstanding all that their teachers tell 
them of the extent and efiicacy of the first part of 
justification. And it is too general an unhappiness 
among the professors of Christianity, that they are 
apt to cloak their own active and passive disobedience 
with the active and passive obedience of Christ. The 
first part of justification, we do reverently and humbly 
acknowledge, is only for the sake of the death and 
sufferings of Christ : nothing we can do, though by the 
operation of the Holy Spirit, being able to cancel old 
debts, or wipe out old scores : it is the power and effi- 
cacy of that propitiary offering, upon faith and repen- 
tance, that justifies us from the sins that are past; 
and it is the power of Christ's spirit in our hearts, that 
purifies and makes us acceptable before God. For till 
the heart of man is purged from sin, God will never 
accept of it. He reproves, rebukes, and condemns 



100 EARLHAM LECTURES. 

those that entertain sin there, and therefore such can- 
not be said to be in a justified state ; condemnation 
and justification being contraries : 

*' In short, I say, both as to this, and the other point 
of justification, that Jesus Christ was a sacrifice for 
sin ; that He was set forth to be a propitiation for the 
sins of the whole world; to declare God's righteous- 
ness for the remission of sins that are past, &c., to all 
that repented and had faith in His Son. Therein the 
love of God appeared, that He declared His good will 
thereby to be reconciled ; Christ bearing away the sins 
that are past, as the scapegoat did of old, not exclud- 
ing inward work ; for, till that is begun, none can be 
benefited, though it is not the work, but God's free 
love that remits and blots out, of which the death of 
Christ, and His sacrificing of Himself, was a most 
certain declaration and confirmation. In short, that 
declared remission, to all who believe and obey, for the 
sins that are past ; which is the first part of Christ's 
work, (as it is a king's to pardon a traitor, before he 
advanceth him,) and hitherto the acquittance imputes 
a righteousness, (inasmuch as men, on true repentance, 
are imputed as clean of guilt as if they had never sin- 
ned,) and thus far justified: but the completing of 
this, by the working out of sin inherent, must be by 
the power and spirit of Christ in the heart, destroying 
the old man and his deeds, and bringing in the new 
and everlasting righteousness : So, that which I writ 
against, is such doctrine as extended Christ's death 
and obedience, not to the first, but this second part of 
justification ; not the pacifying [of] conscience, as to 
past sin ; but to complete salvation, without cleansing 



CHRISTIAN DOCTRINES. 101 

and purging from all filthiness of flesh and spirit, by 
the internal operation of His holy power and Spirit." — 
See Penn's Works, vol. 2, p. 165, &c.— 1673. 

JUSTIFICATION. 

By Clement Lake : And He, Christ, hath purchased 
us with His own blood. Acts 20, 28, and Eom. 3, 25, 
and by Him we have remission of sin, and we are 
justified by His blood, Eom. 5, 9, and by it we have 
eternal redemption, Heb. 9, 12 ; 1 Pet. 1, 2. And if we 
walk in the light as He is in the light, we have fellow- 
ship one with another, and the blood of Christ clean- 
seth us from all sin. And what the difference is be- 
tween walking in the light, that is so much derided, 
and walking in Christ, I know not ; but if we walk in 
Him, the blood of Jesus Christ will cleanse us from all 
sin, John 7, 9, and I believe not only from the guilt, 
but from the filth also, 5, 9, and I believe that sancti- 
fication and justification are inseparable." — Ev. Expos., 
p. 156-7.— 1687. 

EiCHARD Claridge : In stating the belief of Friends 
on the subject of justification, in an argument which 
he had with an Antinomian Baptist, he says : 

'^In a word, if justification be considered in its full 
and just latitude, neither Christ's work, without us, in 
the prepared body, nor His work within us, by His 
Holy Spirit, are to be excluded ; for both have their 
place and service in our complete and absolute justifi- 
cation. 

''By the propitiatory sacrifice of Christ without us, 
we, truly repenting and believing, are, through the 



102 EARLHAM LECTURES. 



mercy of God, justified from the imputations of sins 
and transgressions that are past, as though they had 
never been committed; and by the mighty work of 
Christ within us, the power, nature, and habits of sin 
are destroyed, that as sin once reigned unto death, even 
so now grace reigneth, through righteousness, unto 
eternal life, by Jesus Christ our Lord. And all this is 
effected, not by a bare or naked act of faith, separate 
from obedience ; but in the obedience of faith, Christ 
being the author of eternal salvation to none but those 
that obey Him.' —P. 79.— 1699. 

John Whitehead : Concerning the presence and 
work of the Holy Spirit in the conversion, regenera- 
tion, and baptism of the souls of sinners. — Ev. 
Expos., p. 121. 

From a treatise entitled '^A Manifestation of Truth," 
I extract the following, viz : 

'^ Concerning salvation by Christ, we say and believe 
that without the sufferings and death of Christ at 
Jerusalem, no man can be saved, justified, or sancti- 
fied, therefore do they maliciously, or, at least, ignor- 
antly. It is not an historical knowledge and belief of 
what Christ said and suffered at Jerusalem, sixteen 
hundred years ago, that can or doth save any man, 
without feeling of his Spirit, power, and life made 
manifest within, to make them conformable to Him 
in His death, and raise them together with Him to live 
in the virtue of His life ; by which life, we, as well as 
the ancient Christians, are saved, and we are sancti- 
fied and justified in the name of the Lord Jesus, and by 
the Spirit of our God, which mightily worketh in us, 
and all His works are perfect : And therefore, I do dis- 



CHRISTIAN DOCTRINES. 103 

tinguish betwixt the righteousness which is of faith, 
which the Spirit worketh, and the righteousness which 
is of the law, performed by man's own strength ; for 
though the one be as filthy rags, yet so is not the 
other. 

CHRISTIAN CONVERSATION — NECESSITY OF WATCHFULNESS, 
HUMILITY AND PRAYER. 

Dr. William Nicholson : A groiving Christian does 
not imagine himself to have come into a state of fin- 
ished grace, nor that he has every necessary personal 
endowment in full measure, nor that all occasion for 
personal solicitude has been removed, nor that his only 
concern should be for others because there is nothing 
more that God can do for him. But his frequent and 
searching inquiry is, ''What lack I yet?" ''Search 
me, oh God, and know my heart ; try me and know 
my thoughts, and see if there be any wicked way in 
me and lead me in the way everlasting." — Ps. 139, 
23-24. Every fresh revelation of his needs in answer 
to these earnest petitions, brings penitence, humiliation 
and a trustful looking unto God for His mercy, grace 
and peace through Jesus Christ, with adoring grati- 
tude for cleansing through His blood. 

Thus it turns out that growth in grace is often more 
manifest to others than to those who experience it. A 
deep sense of God's purity takes away self-exaltation. 
We can not fail to see the end of our own perfection as 
we lay it down beside the exceeding breadth of God's 
commandment. — Ps. 119, 96. Moody has aptly said 
that God writes "holiness " upon the foreheads of His 



104 EARLHAM LECTURES. 



children, where they themselves cannot read it, but 
others can.— Ex. 28, 36-38. 

A true Christian experience has its various stages, 
but no terminus. Its highest perfection only awaits a 
further perfecting. We are prone to forget this, and 
even the language in which we recognize these stages, 
sometimes tends to make us forget it. For instance, 
if a sinner under deep conviction has found pardon 
and peace, how often is he spoken of as having ''got 
through.'' As the tidings are carried to his deeply in- 
terested Christian friends, with what joyful emphasis 
do they repeat one to another, ''he got through last 
night or yesterday." Now the tidings themselves in 
such cases are good and joyful, but they are not well 
expressed. Indeed the drift of the expression is dan- 
gerous. It intimates that the work is finished. It is a 
silent confession of a prevalent error both in faith and 
practice, that there is nothing more to be done ; and is 
a prelude to that backsliding which in a greater or less 
degree, must affect every convert who does not press 
on unto perfection. He only can remain to be a new 
man who is renewed day by day. 

Again, when Christians renew the consecrations 
under special visitations of the Holy Spirit, and are 
baptized afresh into a sense of God's love and of their 
obligations to Him, and feel strengthened with might 
in the inner man, how often we speak of them as hav- 
ing attained or obtained ''entire'' sanctification. The 
experience itself is a good one indeed, but the manner 
in which it is expressed intimates to many a finality of 
attainment or obtainment — a condition of Christian 
excellency of character which has received the finish- 



CHRISTIAN DOCTRINES. 105 

ing touches of Divine grace, and to which righteous- 
ness is as spontaneous as sin to the unrenewed soul. 
The expression is not Scriptural. The attempt to de- 
fend it by an appeal to 1 Thess. 5, 23, requires the 
setting aside of the obvious meaning of ''wholly" as 
indicated by the context. The Apostle does not appear 
to refer to the degree of sanctification, but to its extent, 
so that every part of man's nature (body, soul, and 
spirit) might be embraced in it — might both be sancti- 
fied and preserved blameless. 

John Wesley admits that what he calls ''entire" 
sanctification is an improvable state. This is much the 
same as to admit that the expression itself is improvable. 
What purpose does the adjective serve, if the sanctifi- 
cation is not really entire, but improvable ? Certainly 
many people accept it as meaning a finished state in- 
stead of an improvable one. For such as these it 
would be far better if the adjective were omitted. 

One of the greatest dangers of the ocean-wave is its 
under-tow. The visible crest is always rolling land- 
wards, and nothing could seem easier or more sure 
than to float ashore upon it. Yet multitudes have 
been swept back into the deep, because a feeling of 
security allowed them to settle into the lower current, 
which is so much the more dangerous because it is 
silent and invisible. Now every strong spiritual ex- 
perience has its under-toiv. There is always a return- 
current, a back-flow, strong, deep, silent, invisible and 
dangerous. Those who sink into it are carried back 
and too often they never return. Better that a man 
"fear and tremble" at the thought of danger, than to 
fall into it, through unwariness. The very idea of 



106 EARLHAM LECTURES. 

''entireness" may lead to a feeling of self-security, 
self-confidence, and carelessness, in which the soul be- 
comes insensible of its constantly recurring needs. 
Prayerlessness takes the place of prayerful depend- 
ence, the watchman sleeps at his post, and the enemy 
comes in at the very gate through which he has been 
cast out. How needful it is in the midst of spiritual 
joy fulness and conscious spiritual strength, to abide in 
deep humility, to remember our own exceeding un- 
worthiness and that all of our aboundings come only 
from God's merciful superabounding toward us. If 
angels fell from heaven, we should watch and pray 
even when sitting in heavenly places in Christ Jesus. 



SCHOOLS OF THEOLOGY. 



BRIEF FROM BUCK S DICTIONARY. 

Antinomians, date 1538 : Those who believe that the 
Law is of no use or obligation under the Gospel ; that 
good works do not promote our salvation; that if 
Christians commit any kind of sin it will do them no 
hurt, nor in any sense affect their salvation ; and that 
the Decalogue is not in force under the Gospel. 

Pelagians, 4th century : Believed that Adam was 
by nature mortal — he would have died had he not 
sinned; that the consequences of Adam's sins were 
confined to his own person ; that new-born infants are 
in the same condition of Adam before he fell ; that the 
Law qualified men for the kingdom of God ; that the 



CHKISTIAN DOCTRINES. 107 

General Eesurrection of the dead does not follow in 
virtue of our Savior's resurrection ; that the grace of 
God is given according to our merits ; and that this 
grace is not given for the performance of every moral 
act. 

Arians, year 315 — from Arius of Alexandria : Main- 
tained that the Son of God was totally and essentially 
distinct from the Father ; that he was the first and 
noblest of those beings God had created, the instru- 
ment by which He formed the universe, and therefore 
inferior to the Father in nature and dignity. 

Gnostics, from gnosticos, knowing; first century. 
See 1 John 2, 18; 1 Tim. 6, 20; Col. 2, 8. They put 
knowledge, reason, and philosophy above all other 
considerations. Learning gave them superiority. 

Arminians, from Arminius of Amsterdam, 1600: 
That God, from all eternity, determined to bestow sal- 
vation on all who, He foresaw, would persevere to the 
end, and would inflict eternal punishment on all who 
would continue in unbelief and resist His divine aid ; so 
that election is conditional, and reprobation is the 
result of foreseen infidelity and persevering wicked- 
ness ; that Jesus Christ made atonement for the sins 
of all mankind in general, and for every one in par- 
ticular, and that none can partake of salvation in 
unbelief; that true faith cannot proceed from the 
exercise of our natural faculties and powers, nor from 
the force and operation of free will, since man, in 
consequence of his natural corruption, is incapable 
either of thinking or doing any good thing, and there- 
fore it is necessary, in order to his conversion and 
salvation, that he be regenerated and renewed by the 



108 EARLHAM LECTURES. 

operation of the Holy Spirit, which is the gift of God 
through Jesus Christ ; that this divine grace or energy 
of the Holy Spirit begins and perfects everything that 
can be called good in man, and consequently all good 
works are to be attributed to God alone ; that never- 
theless, this grace is offered to all, and does not force 
men to act against their inclinations, but may be 
resisted and rendered ineffectual by the perverse will 
of the impenitent sinner ; that God gives to the truly 
faithful who are regenerated by His grace, the means 
of preserving themselves in this state, and that the 
regenerate may lose true justifying faith, fall from a 
state of grace, and die in their sins. 

Calvinists, 1536, Geneva : They maintain that God 
has chosen a certain number of the fallen race of 
Adam in Christ before the foundation of the world, 
unto eternal glory, according to His immutable pur- 
pose, and of His free grace and love, without the least 
foresight of faith, good works, or any condition per- 
formed by the creature ; and that the rest of mankind 
He has pleased to pass by and ordain to dishonor and 
wrath, for their sins, to the praise of His vindictive 
justice. They thus construe Eom. 9, 11 ; 1,6; 8 ; 29, 
30; Eph. 1, 4; 2 Thess. 2, 13. Still they recognize 
the freedom of man's will. In opposition to the 
Arminians they say that an election upon the condi- 
tion of faith and good works foreseen is not Scriptural. 
Election is the cause and not the effect of good works. 
The wicked are eternally punished ''for so it seems 
good in God's sight.'' They maintain that mankind 
are totally depraved in the fall ; that God will effect- 
ually, in time, call His elect by His word and Spirit to 
salvation, and all that are effectually called and sane- 



CHRISTIAN DOCTRINES. 109 

tified by His Spirit, shall never finally fall from a state 
of grace. 

Calvinism and Arminianism are the opposites of 
each other in many distinguishing denominational 
differences. These differences caused much contro- 
versy and persecution during the progress of the 
Reformation. 

iERiANS, 4th century: A sect in Pontus in Asia 
Minor, during the reign of Constantine, from ^rius, 
who taught that a Presbyter or Elder differs not in 
order or degree from a Bishop, but he who is an Elder 
is called a Bishop ; that there is properly speaking no 
Passover remaining to be observed or celebrated among 
Christians ; that Fasts ought not to be fixed to certain 
annual stated days and solemnities, and that prayers 
ought not to be offered for the dead. 

SociNiANS, from Socinus, Poland, 1604 : They main- 
tain that Jesus Christ was a mere man, who had no 
existence before He was conceived of the Virgin Mary ; 
that the Holy Ghost is no distinct person, but that the 
Father is truly and properly God. They own that the 
name of God is given in the Holy Scriptures to Jesus 
Christ, but contend that it is only a disputed title, 
which, however, invests Him with great authority over 
all created beings. They deny the doctrine of sancti- 
fication and imputed righteousness, and say that Christ 
only preached the truth to mankind, set before them 
an example of heroic virtue, and sealed His doctrines 
with his blood. Original sin and absolute predestina- 
tion, they esteem scholastic chimeras. Some of them 
likewise maintain the sleep of the soul, which, they 



110 EAKLHAM LECTURES. 

say, becomes insensible at death, and is raised again, 
with the body, at the resurrection, when the good shall 
be established in the possession of eternal felicity, 
while the wicked shall be consigned to a fire that will 
not torment them eternally, but for a certain duration 
proportional to their demerits. They are not a unit in 
all points of doctrine. 

Unitariarns differ but little from Socinians. 

MoNTANiSTS, 2d century ; opposed to Gnosticism : 
The doctrine was widely diffused through the East and 
West. It was defended by TertuUian. '' They asserted 
the priestly dignity of all Christians, and consequently, 
that the gifts of the Spirit are not confined to one 
order in the church, or even to one sex; and they 
would not allow that the gift of prophecy had been 
superceded by learning and an enlightened intellect. 
In opposition to the notion that the Bishops were the 
sole successors of the Apostles, they denied that any 
who have not received the spirit of prophecy from the 
Holy Ghost himself can be the successors of the Apos- 
tles, or heirs to their spiritual power ; and they repu- 
diated the false idea that holiness of life is to be looked 
for in the clergy in another manner or in a higher 
degree than in the laity. They made a vigorous stand 
also against the spirit of accommodation to the world, 
which was creeping over the Church. * * * Biit 
though the Montanists clearly saw whither worldly 
policy was leading the Church, they were slow to sepa- 
rate themselves from its communion ; nor did they leave 
it until they were thrust out by the Bishop of Eome 
about 192." — Backhouse d Taylor. 



THE 



Ritualistic Law, 



Its Antitype in Christ. 



THE THEEE DISPENSATIONS. 



Worship is reverential adoration and respect to the 
Divine Being, who is known in Bible History as 

GOD, 

The Creator of all things and Father of all. 

Lord, Euler or Governor. 

Jehovah, the incommunicable name, signifying self- 
existence, eternity, and almighty power ; He who 
confirms his covenants. 

Many other titles are given, such as Savior, Ee- 
deemer. The Highest, etc. 

Man, in every age, has been instructed by God Him- 
self, through His Eternal Spirit, how to appear in His 
presence. He has set before him life and death ; 
blessing for obedience and cursing for disobedience. 
When man was created, the moral Law was given him 
to keep. To break that Law would bring sin into the 
world, and death by sin. Adam was deceived by the 
arch deceiver who kept not his first estate in Heaven. 
The world of mankind was then in Adam, and with 
and in him fell the race. All incurred the penalty of 
death unto holiness but life unto sin. Both soul and 
body became corrupt before God. 



114 EARLHAM LECTURES. 

In the promised redemption the cure appointed for 
the malady of sin was made equal to the disease. As 
in Adam all die, even so in Christ shall all be made 
alive. As both soul and body incurred the penalty of 
death, both soul and body would be restored to holi- 
ness and eternal life in Christ. 

The purpose of God in redemption was revealed as 
the people of the world were prepared to receive it. 
But the great leading thought was made known from 
the beginning, to Adam and Eve in the Garden, when 
the curse was pronounced upon the Serpent : "And I 
will put enmity between thee and the woman, and 
between thy seed and her seed; it shall bruise thy 
head, and thou shalt bruise His heel,*' and the 
promised redemption was made typical by the blood 
upon the altar as an atonement for the soul. 

Christ was even then appointed as a Lamb to be 
slain as the sinner's substitute, that the sinner could 
live by virtue of that death. 

The Law of Eedemption was put into the form of a 
covenant of mercy. The offer of redemption is made 
to man blending in its character justice, mercy, and 
love, which constitute righteousness. His righteous- 
ness, it sustained Him. 

A covenant implies two parties ; one party offers it. 
But the offer is of no force until it is accepted by the 
party to whom the offer is made. No covenant is in 
force until confirmed. 

Man, on his part, must confess himself to be a sin- 
ner; unclean, and sincerely repenting, he must as 
sincerely desire the pardon of the offended Lawgiver. 
He must not be ashamed to make an open confession 



THE RITUALISTIC LAW. 115 

of his guilt ; nor to make a full and honest acknowl- 
edgment of the love, mercy, and justice of his Divine 
Lawgiver. From the first then he must so accept of 
the covenant of mercy that he would cause animals to 
bleed as an evidence of his faith in Christ's promised 
atonement. Faith would then be living, and become 
the substance of things hoped for, and the evidence of 
things not yet seen. 

The fullness of the typical law was not given until 
the Abrahamic church was organized at Sinai. 

The world of man, as regards the dispensations of 
the Law of Eedemption, is divided into three periods, 
which are known as three dispensations : the Patri- 
archal, Mosaic, and Christian. They all look to the 
same Lawgiver, the same Savior, and the same con- 
demnation and reconciliation through Christ. When 
rightly understood they may be read together as one. 
The patriarchs and prophets were men as we are, 
needed salvation as we do — had to humble themselves 
before God as we do, and seek like us for pardon ; 
while God, the Lawgiver, is the same yesterday, to-day, 
and forever. 

THE PATKIAECHAL DISPENSATION 

existed through a period of 2500 years — from Adam 
to Moses ; and the 

MOSAIC DISPENSATION 

extended from the giving forth of the Law from Mount 
Sinai to Christ; 1500 years, and the 



116 EARLHAM LECTURES. 



CHRISTIAN DISPENSATION 

extends from Christ to the end of the world. It is 
therefore the last times. 



The Patriarchal Dispensation was expanded, and 
rendered more specifically definite by the Mosaic Law ; 
hence the latter may be considered quite in harmony 
with the former. Both are filled with types and alle- 
gories of Christ and Christianity, of Heaven and Hell. 
The Garden of Eden is a Type of Heaven. Adam 
and Eve were expelled from Paradise on Earth as 
Satan and the rebellious Angels were expelled from the 
Celestial Paradise. 

Adam and Eve could not return to the Garden of 
Eden unless they passed under the flaming sword and 
through a company of guardian Angels : We, to enter 
Heaven, must pass under the two edged sword of our 
High Priest that turns every way, dividing asunder 
(laying open) the soul and Spirit and searching the 
thoughts and intents of the heart. We must come, 
Heb. 12,24, ''to an innumerable company of angels; 
to the general assembly and church of the first- 
born, which are written in Heaven, and to God the 
Judge of all, and to the spirits of just men made per- 
fect, and to Jesus the mediator of the New Covenant, 
and to the blood of sprinkling that speaketh better 
things than the blood of Abel." Abel's blood spake of 
death, Christ's of life. 

Creation itself is a type of the regeneration of the 
soul. Its darkness was illuminated by the Father of 



THE RITUALISTIC LAW. 117 

Lights ; and the contrasts of Genesis and Eevelations 
are very remarkable : 

Genesis. Revelations. 

Chap. 1, 1. Earth created. Chap. 21, 1. Passed away. 

" 1, 5. Night. " 25, 5. No night there. 

♦* ], 10. Seas. " 21,1. No more sea. 

" 1, 16. Sun and Moon creat'd '<■ 21, 23. No need of the Sun. 

" 2,8. Garden a home for " 21, 10. City a home for man. 

man. 

" 21, 23. Marriage 1st Adam. »' 19, 9. Marriage 2d Adam. 

" 3, 1. First appearance of " 20, 10. His final doom. 

Satan . 

" 3, 16-17. Sorrrow and Suffer- '* 21, 10. No more sorrow. 

ing. 

" 3, 17. Cursed " 20, 18. No more curse. 

" 3, 27. Driven from Tree of " 22, 3. Welcomed back. 

Life 

Cain and Abel were typical men. The first, of the 
unbelieving world who depend on their imagined worth 
or merit for salvation, but who have jealousy and 
murder in their hearts — who are yet unregenerate and 
unsaved. The second, of those who accept of the cove- 
nant of mercy and depend on the blood upon the altar 
as the atonement for the soul. Adam, the progenitor 
of a fallen race, is typical of Christ, the progenitor of 
the redeemed race. 

THE FLOOD 

is a conspicuous type. Moses' Ark was the Ark of 
God's covenant ; all must be in it by faith, to be saved, 
and go to it to get into it, draivn by God Himself. The 
flood (typical of the Holy Spirit) which sustained the 
ark and kept all within it alive, destroyed all the un- 
believing who were outside the ark. Noah, who, for 
scores of years, with unwavering faith, persevered in 



118 EARLHAM LECTURES. 

executing God's command and service, though ridi- 
culed by the many, inherited the blessing. 

2 Peter 3, 19-21: ^^By which also He, Christ, 
went and preached unto the spirits in prison; 
"Which sometime were disobedient, when once the 
long-suffering of God waited in the days of Noah, 
while the ark was a preparing, wherein few, that is, 
eight souls, were saved by water. 

'*The like figure whereunto, even baptism, doth also 
now save us (not the putting away of the filth of the 
flesh, but the answer of a good conscience toward 
God,) by the resurrection of Jesus Christ." 

ABRAHAM WAS A TYPE OF CHRIST. 

He was appointed of God to be the ancestor of a 
church made up of His chosen people ; — a people who 
entered into covenant with Him and kept the faith ; a 
people who lived under the rule of a King and High 
Priest. 

Abraham made a sacrifice of his son on the same 
mountain where the Son of the Father in Heaven was 
condemned to be crucified. God provided a Sacrifice 
as a substitute for Isaac. Isaac — man — was set free 
because the sacrifice provided by Heaven was made 
acceptable as his substitute. So the believer is now 
set free from condemnation — justified — because Christ 
is our substitute. 

CLEAN AND UNCLEAN BEASTS 

were at an early day designated as types. The clean 
beasts were such as are easily domesticated and 



THE EITUALISTIC LAW. 119 

taught, and dwelt in flocks. They chewed the cud and 
parted the hoof among quadrupeds, and had a crop 
and lived on grain among fowls. Oxen, sheep and 
goats were selected as clean beasts, and the dove and 
pigeon among fowls. 

Euminating animals graze a while, and then finding 
a quiet resting place, they deliberately masticate and 
appropriate the gathered food. Typical of the Chris- 
tian, who ''seizes upon truth where'er 'tis found" and 
considers it well, proving all things, and appropriating 
it in support of the strength and work of life. 

Unclean beasts generally prey on the lives of others, 
eat their food angrily and ravenously, typical of 
the destructive nature of sin: — These clean and 
unclean beasts represented Jews and Gentiles. See 
Peter's vision at Joppa, Acts 10, 9-14. 

ISHMAEL AND ISAAC WERE TYPES. 

Though Christ has made atonement for sin, and paid 
the price of all our blessings in redemption; though 
all the riches of the Father are in Him, and for us to 
draw upon according to our need — Pardon, Eeconcilia- 
tion. Justification, Sanctification, Holiness, Eighteous- 
ness, Eternal life, Salvation, Purity, and Happiness 
are laid up for us in Him and waiting to be inherited ; 
yet we can not be heirs until we become sons according 
to the promises in the covenant. Ishmael was cast out 
because he was not a legitimate heir. Isaac was legiti- 
mate according to the covenant, and inherited and re- 
ceivd the promises. We can all inherit ; for the grace of 
God that brings salvation has appeared to all men. To 
be saved ox unsaved is set before us. We are at liberty 



120 EARLHAM LECTURES. 

to accept or reject. We can take, by freedom of our 
will, the affirmative or negative of any moral question. 

JACOB AND ESAU WERE TYPES. 

God invested Esau with the privilege of first born, 
and gave him the right to the superior blessing. Fore- 
seeing that he would reject it, did not make him do it. 
He chose to sell, and his misstep could never be 
mended. 

Jacob, prompted by an earnest desire, purchased 
the blessing and became the heir, and was by law en- 
titled to answer when Esau was called. Whether he 
satisfied all the obligations of Christian morality in 
his deception on the day his father blessed him, I will 
not decide. None of the types under the typical Law, 
the divers washings and carnal ordinances, made the 
comers thereunto perfect. It was the bringing in of a 
better hope that did. All types, parables, and alle- 
gories, when followed too far, lose their force. 

JOSEPH 

was an eminent type of Christ. He prepared the way 
for the salvation of his brethren from famine. He 
was rejected, and they esteemed him not; and all be- 
cause he was honored by his Father in Heaven. In 
time they who condemned him to death like the Jews 
on the day of Pentecost, came into his presence peni- 
tently, and confessed their sins, and he lovingly for- 
gave and embraced them, and gave them the honors 
and riches of his table and home, and they dwelt with 
him in the land. 



THE RITUALISTIC LAW. 121 



MOSES 

was an eminent type of Christ. He was united with 
the Divinity in giving the Divine Law to a sinful 
world, and in showing the people how to become clean 
in the sight of Heaven, and in lifting them up out of 
idolatry and the corruption of Egyptian Bondage and 
establishing them onto a higher plane in the earth 
as a royal priesthood and Holy Nation. He was thus 
typical of Christ, who was both Moses and God with 
us, who united the manhood and Godhead in one, as 
law-giver, leader, and deliverer from bondage, and like 
Moses to the Israelites, we need not fear His presence 
because He is our brother, and His sympathies are 
with us. 

AAEON 

was typical of Christ. He taught the people ; was 
their intercessor, advocate, cleanser, appeared at the 
mercy seat in their behalf and instructed the priests 
on earth and gave directions concerning all their ser- 
vice. He offered sacrifices and sprinkled the blood, 
on the altar and on the people, and ordered the use of 
the silver and golden vessels, directed the trimming of 
the lamps, furnished them with oil, and the Levites 
with their holy garments; and annointed them for 
their priestly work. 

ATONEMENT. 

When the Lord gave Adam and Eve and their family 
atonement by blood upon the altar, He made a way 



122 EARLHAM LECTURES. 

for the reconciliation of all mankind ; and when the 
Paschal Lamb was slain in Egypt, all, both Jew and 
Egyptian who would be circumcised, and go into their 
houses under the blood, were saved from death. There 
should be one law to the home-born and to the 
stranger; showing that while the Jews were to be a 
peculiar and typical people, salvation through the 
blood of the Lamb was made universal. There are in 
Heaven to-day the representatives of every kindred, 
tongue, and people. 

BEFORE THE MOSAIC LAW 

was given, bloody sacrifices were offered whenever the 
devotee found a place most desirable. He often 
blended in his character the office of Priest and 
Prince or ruler. These words meant about the same 
thing. Jethro was both Priest and Prince of Midian. 
Job was a similar personage. We can discover their 
civilization and high conceptions of spiritual life, by 
the Book of Job. But few if any men to-day can 
utter more sublime and instructive thoughts. They 
were not ''unlearned and ignorant men." 

We now come to consider a very definite representa- 
tion of the purposes of God in redemption. The holy 
things of God and Heaven and salvation, are taught 
by object lessons — by drawings and specifications, as 
an architect would instruct us concerning a house he 
proposes to build. Heavenly things are made as plain 
to man as it is possible for the Almighty to picture and 
describe them. 



THE EITUALISTIC LAW. 123 



PALESTINE, 

divided among the tribes of Israel, was the Lord's 
typical vineyard. In God's covenant with Abraham, 
it was bounded on the east by the Great Eiver, Eu- 
phrates ; on the west by the Mediterranean ; on the 
south by the Eiver of Egypt ; and on the north by the 
mountains of Lebanon. It was conquered by David, 
and was under the sceptre of Solomon. It was the 
fertile region lying between the desert of Arabia and 
the Mediterranean Sea, through which caravans from 
the East must pass to reach Africa, and receive in ex- 
change the commerce of Southern Europe and of the 
Dark Continent. The students of Egypt, of Athens, 
and of Eome would pass by the Holy city to visit the 
Assyrian empires and the Indies, and to seek the learn- 
ing found in the cities of Damascus, Palmyra, and 
Babylon. Hierosolyma should not be passed by un- 
noticed, where out of Zion went forth the Law, and 
the word of the Lord from Jerusalem. 

Hitherto high places and groves had been chosen for 
sacrifices, but the faith of the fathers was rapidly be- 
coming dim, and the sacred name of Jehovah was be- 
coming universally profaned by absurd and impious 
idolatries, superstition and the grossest immoralities. 

That a pure religion might be preserved in the 
Earth, the Lord caused His Law to be written in a 
Book, appointed a nation to be His church, and one 
place where His divinely-appointed priesthood could 
offer bloody sacrifices for sin, and make atonement for 
men and women, singly and collectively, and for the 



124 EARLHAM LECTURES. 

whole church and nation — where the altar fires could 
burn day and night forever, lighted by a torch from 
Heaven; where His own presence would forever be 
known with His people; where the ashes of the red 
heifer could be laid up by a clean person, in a clean 
place, for the cleansing of sinners, and pure water 
could ever be had from streams that never cease to 
flow, in which the sin-defiled could bathe and be clean. 
, He here made for men a picture of the one offering for 
sin, of the washing of the water by the word — the 
water, clear as crystal, proceeding out of the throne of 
God and of the Lamb, Eev. 22, 1. The government, 
both in the time of the Judges and of the Kings, was a 
Theocracy, just what all the governments must be 
when, in the millenium, the kingdoms of this world 
will become the kingdoms of our Lord and His Christ. 
" The tabernacle first, and afterwards the temple, were 
emblematical parts of this peculiar system. That 
building was not to be deemed a dwelling place for an 
earthly monarch, but as a royal mansion, erected for 
their God and King, in which He was considered to 
take up His abode, as a supreme and almighty Gov- 
ernor among his subjects. To this place the people 
might always have recourse to receive his commands, 
to offer their petitions, and to learn his will, while pe- 
culiar manifestations of his august presence were visi- 
bly made there. The sanctuary was, in consequence, 
splendidly furnished, and a numerous retinue of ser- 
vants and ministers were always in attendance ; hence, 
many of the peculiar rites and ceremonies under the 
Jewish dispensation, and the express directions that 
the ritual worship of the Jewish Church should be of- 



THE RITUALISTIC LAW. 125 

fered nowhere but in the Holy Place. We must not, 
however, for a moment, suppose that the High and 
Lofty One, who inhabiteth all space, dwelt really, or, 
as it is expressed, bodily, in this habitation. It is true. 
He there gave a more visible manifestation of His 
presence than is now exhibited on earth. In the tab- 
ernacle and temple, a part of the building was parti- 
tioned off. In this inner place was seen a bright, shin- 
ing cloud, which the Jews called the shekinah, the 
symbol of Divine presence. It appeared as if resting 
between two figures, or angelic representatives, called 
the Cherubim, upon an ark or chest covered by the 
mercy seat, Exod. 40, 34-38, and 2 Chron. 7, 1-2, and 
at times it filled all the sanctuary. These holy places 
and their furniture were figurative representations of 
Heaven, of Christ, and of the worship of the church ; 
and the believing Israelites were thus reminded con- 
tinually of the peculiar dispensation under which they 
lived, having the presence of the Lord their God 
amongst them in a symbolical representation, in a 
manner very different from any other nation. 

"The Jewish worship was two-fold: (1) There was 
a ritual worship, in which they recognized God's pe- 
culiar dealings with them as a nation, and by a num- 
ber of rites and ceremonies, testify their sense of His 
favors — while these rites constantly pointed the at- 
tention of the worshipper to the promises of that great 
Savior who should come among them at the appointed 
time. This was the tabernacle or temple worship, 
with the sacrifices and offerings, and every ceremony 
connected therewith gave some useful instruction, or 
would help to guard against idolatry, while it prepared 



126 EAKLHAM LECTURES. 

for the more perfect and spiritual state of religion un- 
der the Messiah." 

(2) "There was a personal, family and congrega- 
tional spiritual worship, in which the believer, both in 
private and public, offered prayer and praise. The 
synagogue worship belonged to this class, and it re- 
sembled the worship in the Christian Dispensation, 
which spiritual worship has continued, while the tem- 
ple worship, with its ceremonies and offerings, have 
been done away by the coming of Christ ; that is, by 
the fulfillment, or coming to pass, of the events which 
those ceremonies represented or shadowed forth." 
Their rites and ceremonies had each a spiritual mean- 
ing, and they were expected to be spiritualized in their 
observance. 

Jesus, wherever thy people meet, 
There they behold thy mercy seat ; 
Where'er they seek thee, thou art found, 
And every place is hallowed ground. 

The Ten Commandments are the basis of the Moral 
Law. The first table contains the first four — which 
speaks of duty to God ; while the second table speaks 
of our duty to man. On these two tables hang all the 
Law and the Prophets. This Moral Law was in force 
before Adam fell. He threw it down and broke it, and 
God gave it to him and his posterity a second time, as 
on Mount Sinai, typically in or with His covenant of 
reconciliation. It accompanies the Old Testament 
through the Dispensations and continues in force in 
the New Testament. It is the Law of the kingdom of 
Heaven. 



THE RITUALISTIC LAW. 127 



THE FUENITUEE OF THE TABEENACLE. 

The Altar of Burnt Offerings was in the outer court. 
Its horns pointed to Heaven, and represented strength 
and power, Kings 2, 28 ; Psa. 118, 27. To these the 
victims were bound. Criminals catching hold upon 
them sought exemption from danger, as did Joab and 
Adonijah. There were crimes, however, which they 
would not protect. Mather says : " He who flies to 
Christ, and hangs upon him whose power was typified 
by these horns, shall never be plucked thence." 

To the altar belonged pots or urns to take away the 
ashes, shovels, basins, flesh-hooks, and fire pans, made 
of brass, Exod. 38, 1-7. The fire was from Heaven, 
holy, and was required to burn perpetually. Lev. 9, 24 ; 
6, 12-13. This fire is considered to have been emblem- 
atical of the wrath of God, against sin, also of His suf- 
ferings, and His melting, cleansing, and refining power, 
Heb. 12, 29 ; Isa. 33, 14. The Spirit of God is also 
compared to fire, Mat. 3, 2 ; Isa. 4, 4 ; and His influ- 
ences are a sacred fire that never goes out. The Divine 
word and ordinances are also like fire, Jer. 23, 29, and 
we read of fiery trials and afflictions, 1 Pet. 4, 12. The 
Laver was made of the women's brazen mirrors. That 
which will enable you to see yourself will contain the 
water that makes the priests clean. Whenever we are 
washed by the Spirit we reflect Christ's image. 

The Tabernacle, or the Lord's dwelling place, had 
no windows. It was lighted by the golden candlestick 
ivithin, which burned night and day. Our bodies are 
God's Tabernacle. He is our Light within. Eev. 21, 



128 EARLHAM LECTURES. 



22-23: And I saw no temple therein: for the Lord 
God Almighty and the Lamb are the temple of it. And 
the city had no need of the sun, neither of the moon, 
to shine in it : for the glory of God did lighten it, and 
the Lamb is the light thereof. 

The table of show-bread indicated our supplies of the 
bread of life. It was a perpetual supply, Lev. 24, 6-7 ; 
1 Chron. 23, 29. The altar of incense was an emblem 
of prayer, and of Christ's intercession. Eev. 8, 
2-4 : And another angel came and stood at the altar, 
having a golden censer ; and there was given unto him 
much incense, that he should offer it with the prayers 
of all saints upon the golden altar which was before 
the throne. And the smoke of the incense, which came 
with the prayers of the saints, ascended up before God 
out of the angel's hand. 

The ark was measured in length, breadth, and depth. 
It contained the covenant which makes the conditions 
of salvation definite every way. The Mercy Seat, 
which exactly covered the ark, had the same length 
and breadth. Its height and depth were unmeasured, 
showing that we may not measure the depth or height 
of Christ's mercy, but that its length and breadth are 
the same as those of the ark of the covenant. There- 
fore, salvation is conditional. 

The Tabernacle and its furniture probably excited 
spiritual reflections in the minds of pious Israelites ; 
for the apostle tells us they were a shadow of good 
things to come. The curtains around the court might 
teach them a holy reverence for Divine things. The 
altar of bumt-offerings pointed to the perfection of the 
Messiah's sacrifice; and the laver taught them the 



THE RITUALISTIC LAW. 129 

necessity of regeneration, and of daily application to 
that Fountain, which was opened in the house of 
David, and to the inhabitants of Jerusalem, for sin and 
for uncleanness. The Tabernacle in general, where 
Jehovah condescended to reside, was a type of the body 
of the Messiah, in which, as a tent, he tabernacled 
while on earth. The silver sockets, which formed the 
foundation, might remind them of those important 
doctrines on which all evangelical religion is founded, 
and by being made of the half shekles which were re- 
quired of every male in Israel, they were calculated to 
show the personal interest that each should take in re- 
ligion and its worship. The outer covering of goat's 
hair, would indicate the unattractive appearance of 
religion to a worldly man ; the beautiful under-cover- 
ing might indicate its glory as seen by the saints. The 
covering of rams' skins dyed red, might remind them 
of the efl&cacy of Messiah's blood as a hiding place 
from the wind, and a covert from the tempest ; while 
the covering of badgers' skins, which tradition says 
was blue, might point to the Heavens, that true taber- 
nacle which God has pitched and not man. The show- 
bread indicated God's spiritual blessing ; the candle- 
stick with the lamps, pointed to the sevenfold Spirit of 
God, whence all spiritual illumination proceeds. 

The veil which separated the two apartments, not 
only indicated -the partition-wall which divided the 
Jew from the rest of the world, and was taken away by 
the death of Christ, but also that veil which still con- 
ceals from mortal view the place of God's peculiar 
residence. The Tabernacle when taken down and the 
parts separated to be brought again into place where 



130 EARLHAM LECTURES. 

it was reared up anew, gave them a clear idea of God's 
purposes in the resurrection of the body, for the 
apostle says, 2 Cor. 5, 1-4: "For we know, that if 
our earthly house of this tabernacle were dissolved, we 
have a building of God, an house not made with 
hands, eternal in the heavens. For in this we groan, 
earnestly desiring to be clothed upon with our house 
which is from Heaven : If so be that being clothed we 
shall not be found naked. 

" For we that are in this tabernacle do groan, being 
burdened: not for that we would be unclothed, but 
clothed upon, that mortality might be swallowed up of 
life." 

The Tabernacle was also a type of Heaven itself, 
Heb. 9, 24 : For Christ is not entered into the holy 
places made with hands, which are the figures of the 
true; but into Heaven itself, now to appear in the 
presence of God for us. It also prefigured the church, 
that holy society and mystical body of Christ, which, 
in the Scriptures is called the house and Temple of the 
living God, in which He dwells and walks. The out- 
ward court might denote the visible church ; the holy 
place, be an emblem of the church invisible ; and the 
holiest of all, the church triumphant in glory. 

THE TEMPLE 

was built of material gathered by conquest, and gold 
and silver which came from many people and nations. 
David was a conquering king. He was typical of 
Christ in His reign. He subdued all his enemies and 
punished the rebellious; typical of Christ as both 



THE RITUALISTIC LAW. 131 

King and Judge. His mission was to be a conqueror. 
Solomon was to typify Christ in His peaceful reign 
when all His enemies are under His feet. David re- 
ceived from Heaven the plans and specifications of the 
Temple ; Solomon was to be the builder. 

It was built on Mount Moriah, where Abraham of- 
fered up Isaac, and where David offered a sacrifice in the 
threshing floor of Ornam to stay the avenging plague 
that the Angel with a drawn sword was sending upon 
him and his people, because he, in his pride, numbered 
Israel. Mount Moriah was then a type of Christ, the 
foundation of His Church. But to make a foundation 
complete, he went far down in the mountain side, 
Josephus says 400 feet, and built up a wall of huge 
stones, of eight and ten cubits, representing no doubt 
the apostles and prophets as a secondary foundation. 
See Eph. 2, 19: "Now, therefore, ye are no more 
strangers and foreigners, but fellow-citizens with the 
saints, and of the household of God ; and are built upon 
the foundations of the apostles and prophets, Jesus 
Christ himself being the chief corner-sto??^." 

The Temple was built of stones taken from their 
earthly burial place, and of other material altogether 
unfitted for such a building until measured, hewed, 
squared, and dressed, and taken from their places in 
nature to the designed building, every way prepared 
silently to enter an appointed place. So must we be 
delivered from the bondage of our corruption by the 
wise and merciful Master Builder, and in His redeem- 
ing mercy and love, become worthy, by grace, to have 
a place in His church militant, and finally in His 



132 EARLHAM LECTURES. 

church triumphant. He came not to call the righteous 
but sinners to repentance. 

WHO WERE THE WORKMEN? 

The servants of Hiram, king of Tyre, and the Gib- 
eonites felled those tall cedars of Lebanon, and worked 
in the quarries to move from their earthly beds those 
massive stones which the cunning workman would 
shape, and carve, and polish, and by both sea and 
land, carry on a united work of both Jews and Gentiles, 
in building a house for the Lord : typical in our day 
of the ministers of Christ who are gathering sinners 
from many lands to become living stones in the Lord's 
house, Ps. 7, 4, 5, 61 ; Eom. 16, 7. 

The stones were very costly on account of their size, 
and were also inlaid with precious stones, showing we 
ought to have incorporated into our character the 
precious things which Christ inlays into the souls of 
His people. All the Christian graces are derived from 
Him. 

THE COURTS OF THE TEMPLE 

were typical. The lower outer court was a place where 
Gentiles were privileged to come. The lookers-on, the 
curious to see, stood there. The court of the Israelites, 
for both men and women, was several steps above the 
outer court. They who came to the offering of sacri- 
jfices, the confession of sins, to the intercession of the 
priests, and the sprinkling of blood, stood there : typi- 
cal of cleansing, of worship, and of prayer, and was 
regarded by the Jews as a delightful place to be. The 
inner court was immediately around the temple, and 
was the place where the priests lived when engaged in 



THE RITUALISTIC LAW. 133 

the temple service. Our Bodies are called the temple 
of God. In the Body dwell the Soul and Spirit. The 
Soul, or intellect, may be properly considered God's 
"holy place" to dwell in, where He, as our High Priest, 
can carry on a holy and consecrated priestly work in 
and by us ; while our Spirit, or sensibilities, are His 
most holy place, illuminated by the presence of the 
Shekinah. It was also typical of the consecrated, 
anointed, and commissioned church, who are at work 
in their places for the conversion of sinners and for 
the edification of the believers, building them up in the 
most holy faith. The 

POMEGRANATES AND GOLDEN CHAINS AND LILY WORK 

indicated the beauty and fruitfulness of the truly 
devoted Christians, polished and gifted, and richly 
blessed in their labors, and all united together by the 
golden chain of endless, redeeming love. 

THE PORCH OF THE TEMPLE 

was called Solomon's. It was the entrance of all 
devotees, either Hebrews or proselytes. Its door was 
never shut, unless during a general national declen- 
sion. The lame, bli"iid, and beggars came there as a 
fit place for charity. This porch, or entrance, was 
overlaid with gold. Christ is the Door. 

THE DOOR 

into the Temple was made of fir. John Bunyan says 
it was typical of Christ's body. The opening of the 
door for an entrance was typical of the rents in His 
flesh. This sentiment is well taught, Heb. 10, 19-20 : 
*' Having therefore, brethren, boldness to enter into 



134 EARLHAM LECTURES. 

the Holiest by the blood of Jesus, by a new and living 
way, which he hath consecrated for us, through the 
vail, that is to say, his flesh." Upon these doors were 
carved open flowers, denoting fragrance. '' I am,'' 
saith He, '^the rose of Sharon, and the lily of the 
valleys." *'His cheeks are as the beds of spices, as 
sweet flowers ; His lips, like lilies, drop sweet smelling 
myrrh." These flowers were overlaid with fine gold — 
they were very precious. 

THE TEMPLE WAS THREE STORIES HIGH, 

and they w^ent from one story to another by a winding 
stairway. They w^ho live in God's house are not 
expected to remain all their lives in the lower story of 
life ; we must continually rise, 1 Kings, 6, 8. Ezek. 
41, 6-7 : *^ And the side-chambers ivere three, one over 
another, and thirty in order; and they entered into 
the wall which was of the house for the side-chambers 
round about, that they might have hold, but they had 
not hold in the wall of the house. And there ivas an 
enlarging, and a winding about still upward to the 
side-chambers : for the winding about of the house 
went still upward round about the house ; therefore, 
the breadth of the house was still upward, and so 
increased from the lowest chamber to the highest by 
the midst." The true living Christian must improve 
his gifts, and develop and expand his powers, and 
widen his thought and character. Life is a winding 
way. We have to pass over and around hills and 
mountains, and along the valleys. 

THE GOLDEN CANDLESTICKS 

held the candles which were the inward lights of the 



THE RITUALISTIC LAW. 135 

Temple. Every man is a candle. He must be lighted 
to be of use. The candles of the Lord are to be lighted 
by fire from His altar — holy fire. Any other fire is 
strange fire, and tends to death instead of life. Exam- 
ples: Kora, Dathan, and Abiram. Golden snuffers 
and golden snuff-dishes accompanied the candlesticks. 
The Christian may sometimes have infirmities which 
dim his light. Ministers of the Gospel are not wholly 
free from them. Habits of imperfect and disagreeable 
delivery may prevent many from seeing the truths 
they may utter. It is well to have skillful snuffers to 
remove these damaging characteristics. They should 
be carefully snuffed. An unskillful hand may snuff' 
them out. The snuff' should be carefully hid away in 
the golden snuff-dishes, and the snuffers kept clean. 

THE GOLDEN TONGS 

were to convey the fire from the Altar to the golden 
censer at the table of incense. The incense was to 
give a delightful odor and fragrance to the air. He 
who held the tongs must be a priest, and anointed 
for his work. So must he be anointed and consecrated, 
and directed by the High Priest, who would give songs 
and hymns of praise, and exhortations, for the edifica- 
tion of the congregation, that a pure incense may 
burn, and the souls of the people be sublimed by the 
spiritual fragrance of the song and praise. 

THE TEMPLE PORTERS, 

or gate watchers, were to welcome in such as were pre- 
pared to enter, and to see that none entered unpre- 
pared. They corresponded to Ministers, Elders, and 



136 EARLHAM LECTURES. 

Overseers of our day. Their excellency consisted in 
spiritual discernment, a good understanding of the 
Law, watchfulness, diligence, and courage in the per- 
formance of their duty. They had to assume respon- 
sibility, both in refusing admission, and in excluding 
such as became unclean. They had to be Levites, or 
to have a proper trilDal connection with the church to 
be eligible for service. The porter was to watch, Isa. 
21, 11. They were to watch and let Christ in when 
he appeared knocking at the door of their temples, 
Luke 12, 36-39. 

The charge of the porters was a very responsible 
one. They had charge of the Treasure-chambers. 
They were the Lord's stewards. They had charge of 
the ministering vessels — opening and shutting the 
gates. They were to look out for thieves. Satan and 
all his evil band are thieves, and get into the company 
of worshippers often, and steal. Somebody must 
watch them and give warning. How much the church 
is indebted to faithful porters ! How important that 
love and confidence should be reciprocal and abound. 

THE MOLTEN SEA 

was made of brass. Molten because it passed through 
the fire in its making. It was nine feet deep, and fifty 
in circumference, and contained from 12,000 to 20,000 
gallons of pure consecrated water, typical of the Holy 
Spirit. The consecrating baptism of priests and 
sacred vessels, and of the sacrifices, was from this 
abundant supply. The Holy Spirit is all abundant, and 
all sufficient, for the cleansing of His church to-day. 
This vast sea rested upon twelve oxen, with their 



THE KITUALISTIC LAW. 137 

faces looking outward frpm the centre. The ox is the 
type of strength; uncomplaining service, patience, 
contentment with rough fare, and for obedience, and 
evidently represented the twelve apostles, who, looking 
out in every direction, bear the story of the cross to all 
nations. So should the church look and work to-day. 

THE SINGEKS OF THE TEMPLE, 

SO far as we can learn, were all genuine Jews or pros- 
elytes. The singing of Jesus and his disciples was a 
part of the Paschal service. These Jews, when the 
Paschal feast was finished, chanted the 115, 116, and 
117 Psalms. 

The music in Heaven was true devotional songs. 
The redeemed from earth could say what angels could 
not sing. Each company sang a truthful song to the 
Lord God and the Lamb. 

Eev. 5, 8-14: "And when he had taken the book, 
the four beasts and four and twenty elders fell down 
before the Lamb, having every one of them harps, and 
golden vials full of odors, which are the prayers of 
saints. And they sung a new song, saying, Thou art 
worthy to take the book, and to open the seals thereof : 
for thou was slain, and hast redeemed us to God by 
thy blood, out of every kindred, and tongue, and peo- 
ple and nation ; and hast made us unto our God kings 
and priests : and we shall reign on the earth. 

"And I beheld, and I heard the voice of many angels 
round about the throne and the beasts and the elders : 
and the number of them was ten thousand times ten 
thousand, and thousands of thousands ; saying with 
a loud voice, Worthy is the Lamb that was slain to re- 



138 EARLHAM LECTURES. 

ceive power, and riches, and wisdom, and strength, 
and honor, and glory, and blessing. And every crea- 
ture which is in heaven, and on the earth, and under 
the earth, and such as are in the sea, and all that are 
in them, heard I saying. Blessing, and honor, and 
glory, and power, be unto him that sitteth upon the 
throne, and unto the Lamb for ever and ever. And 
the four beasts said. Amen. And the four and twenty 
elders fell down and worshipped him that liveth for 
ever and ever." 

They that sung were the redeemed. Their joy was 
spiritual. They were clothed in white linen — pure. 

"And I looked, and, lo, a Lamb stood on the mount 
Sion, and with him an hundred forty and four thou- 
sand, having his Father's name written in their fore- 
heads. And I heard a voice from heaven, as the voice 
of many waters, and as the voice of a great thunder : 
and I heard the voice of harpers harping with their 
harps : and they sung as it were a new song before 
the throne, and before the four beasts, and the elders : 
and no man could learn that song but the hundred 
and forty and four thousand, which were redeemed 
from the earth." Eev. 6, 1-3. 

The Jews, in captivity, could not sing the songs of 
Zion. They say : "By the rivers of Babylon, there we 
sat down, yea, we wept, when we remembered Zion. 
We hanged our harps upon the willows in the midst 
thereof. For there they that carried us away captive 
required of us a song ; and they that wasted us re- 
quired of us mirth, saying, Sing us one of the songs of 
Zion. How shall we sing the Lord's song in a strange 
land? If I forget thee, Jerusalem, let my right 



THE RITUALISTIC LAW. 139 

hand forget her cunning. If I do not remember thee, 
let my tongue cleave to the roof of my month ; if I 
prefer not Jerusalem above my chief joy." Psa. 
137, 1-6. 

When the Lord's people are in a strange land, they 
cannot sing His songs when judgments, for disobe- 
dience, are passing over them. 

CONSECRATIONS OF THE HIGH PRIEST. 

1. He must be washed in water by immersion. 

2. Put on Holy Garments, and 

3. Be anointed with Holy Oil. 

4. Sacrifice was made. 

5. Blood was put on his right ear, the thumb of the 
right hand, and on the great toe of the right foot. 

Washed, indicating purity. Oil : type of unction of 
the Holy Spirit. Curious Robes, Perfection of Right- 
eousness. All of this ceremony was fulfilled by Christ 
in Jordan, by John as a Priest. 

The High Priest went into the holiest alone. Christ 
trod the wine press for our redemption, alone. Of the 
people there was none with Him, Isa. 63, 1 ; Tim. 2, 5. 
He ascended to the Father alone. Makes availing 
intercession alone. There is no other name given 
among men by which we may be saved. The High 
Priest went in once a year — Jesus once for all, when 
the vail was rent. 

CHRIST 

inherited the throne of David, and was anointed in 
Jordan, when baptized by John as High Priest, when 
the Holy Spirit descended in bodily shape in His com- 



140 EARLHAM LECTURES. 



plete fullness, as a dove, and abode upon Him, and His 
High Priesthood was confirmed by the voice from 
Heaven, saying : '^ This is My Beloved Son ; hear ye 
Him." 

THE SACRIFICES 

were the most important rites of the Jewish Polity. 
The BURNT OFFERING meant in Hebrew to ascend, as in 
smoke or flame. The offerer was to appear before the 
door of the Tabernacle, or in the court of the Temple. 
He laid his hand on the head of the animal while yet 
alive, solemnly transferring his own sins to the sacri- 
fice, which thus became a type of Christ. He stood 
with his face toward the Holy Place, and said : '' I have 
sinned, I have done perversely, I have rebelled and 
done thus," mentioning his sin, ''but I return by 
repentance before Thee, and let this be my expiation." 
The animal was then slain and burnt upon the altar, 
its blood having been sprinkled upon the altar and 
upon the confessing sinner that both might be made 
holy. The dark column of smoke was an emblem of 
sin going up to Heaven for pardon, while the burning 
of the flesh spoke of Christ's sufferings, of Christ as an 
atonement for sinners, that their sins might find a way 
to Heaven for pardon. 

THE FEASTS OF THE JEWS 

were three — Tabernacles, Passover, and Pentecost. 
The FIRST began on the 15th of Tisri, or the seventh 
month of the sacred year. In our time, September 
15th. It was preceded by the blowing of trumpets, 
and on the 10th was the jubilee, when atonement was 
made by a scapegoat sacrifice. Two goats were chosen. 



THE RITUALISTIC LAW. 141 

One typified Christ's offering for sin, the other of the 
saving work of the Holy Spirit, who bears away our 
sins that they may be lost. Because a way has thus 
been made for all to be free, a day of Jubilee was 
celebrated, when freedom was offered to every bondman 
and servant in all the land. If any preferred slavery 
to freedom, his ear was bored and he remained a 
bondsman forever. Salvation is offered to all. The 
time for salvation is limited. If not accepted it is 
forever lost to him who prefers to remain in the 
bondage of sin. The 

PASCHAL LAMB 

was an eminent type of Christ. He ate it with His 
disciples the last time on the preparation day of His 
own crucifixion. He was the governor of the feast, 
and explained the true design of its institution. The 
wine represented His blood, which would soon be shed 
for many. The bread represented His flesh. His body, 
which would to-morrow be broken. He and they were 
eating it the last time. To-morrow would end the 
ancient ceremony. He, their Paschal Lamb, would 
cry out upon the Cross, ''It is finished," and the 
dispensation of divers washings and carnal ordinances 
would give place to the real and spiritual. Henceforth 
they would find the Kingdom of Heaven within. He 
would, in the future, come again, by His Spirit, as their 
comforter, and His table of show-bread would be 
spiritual food in the inner chambers of the soul. 
Henceforth, when He would eat the Paschal Supper, 
He would eat it new with them in His Kingdom. 



142 EAELHAM LECTURES. 

THE END OF THE LAW. 

The Jewish Christians, as well as the unbelieving 
Jews, by education, and veneration for a system of 
church government, and of bloody sacrifices ; for the 
pomp and ceremony of altar fires, and priestly ser- 
vice ; for their time-honored Temple, and its feasts and 
songs of praise, with timbrel, harp, and silver trumpet, 
were slow to see the end of the ritual Law, and con- 
tinued to kindle altar fires, and the sprinkling of blood 
of their slain victims, as if the Paschal Lamb had not 
been slain. 

To end the ceremonial Law, and more perfectly to 
open the way for the complete introduction of His last 
Dispensation, and at the same time to bring retribu- 
tion upon a people whose cup of iniquity was full, He 
permitted Vespacian and Titus to besiege the Holy 
City, to break down its walls, and to invade and pro- 
fane the sanctuary ; and by fire, and sword, and bat- 
tering-ram, the venerated temple, which took Herod, 
with 18,000 workmen, forty years to repair and adorn, 
was not left with one stone upon another. The scepter 
departed from Judah, and the ruler's staff from be- 
tween his feet, for Shiloh was come. The Jews, to whom 
the Lord from Heaven had sent His only beloved Son 
to be their Savior, were scattered among the nations, 
and now no place can be found on the earth for the 
administration of the typical Law. 

God is a Spirit, and they that worship Him must 
worship Him in Spirit and in truth. He seeketh such 
to worship Him. 

The Tabernacle was always pitched with its entrance 



THE RITUALISTIC LAW. 143 

eastward, guarded by the tribe of Judah, of whom 
Christ was to be born. 

When the Temple was built its entrance was towards 
the East, and whoever stood by the Altar of burnt offer- 
ing, and looked westward, would have seen, if the view 
could have been unbroken, the molten sea of Holy 
water, the candles and lamps, the table of show-bread, 
the altar of incense, the Golden Candlestick, through 
the veil, and between the Cherubim over the ark, and 
extending outward to the West, through the temple, 
and holy city, and the west gate, his eye would have 
rested on Calvary — the end of the Law, and when 
the Lord Jesus cried out, it is finished, and gave up 
the ghost, and the vail of the temple was rent from 
the top to the bottom, the look of the High Priest at 
that moment must have been in the direction of the 
crucified one, of whom he and all the divers washings, 
and carnal ordinances, and bloody sacrifices, and the 
costly temple were types. 

Third. The Pentecost, or fifty-day feast, occurred 
seven weeks, or fifty days, after the Passover. It was 
a feast of thanksgiving for harvest. The first ripe 
fruits were then gathered and waved before the Lord 
as an acknowledgment that the fruits of earth come to 
us by His providence. The Passover prefigured the 
bleeding Lamb, by whose offering our spiritual bless- 
ings are purchased, and His resurrection as the '* First 
Fruits of them that slept." The disciples waited at 
Jerusalem for ''the promise of the Father," and the 
converts of Peter's sermon became the first fruits of 
the apostolic gospel commission. It was linked to the 
Passover. It ended the Law as a thank-offering. 



144 EARLHAM LECTURES. 

We are told that when the Jewish sacrifices bled, the 
blood was caught in a bowl of pure water, so that it 
would not clot and die. When sprinkled on the 
repentant sinner, mingled with water, it remained still 
alive. When the spear entered the Savior's side, there 
came thereout blood, mingled with water, typical of 
the essential union of the blood of Christ with the 
offices of the Holy Spirit, in our cleansing and redemp- 
tion. 



THE 



History of Christianity 



TO CONSTANTINE. 



THE HISTOEY OF CHEISTIANITY. 



FIRST THREE CENTURIES. 

Christ did not come to the world until the nations 
were prepared to write His history. Forty centuries 
came and went before the world was prepared for His 
mission. 

Thirty-two centuries of our race were written up in 
Bible History before profane history became genuine 
and authentic. Egypt, Assyria, Greece, Eome, were 
wrapped in superstition and tradition. 

The Lord has ever respected man's credulity. Even 
His beloved Son would not have His word taken alone 
in proof of His Divine origin, nor of historic truth. 
All through the Inspired Writings the law required 
that '' in the mouth of two or three witnesses shall 
every word be established." 

Nebuchadnezzar reigned over 127 provinces. When 
the Jews were taken by him into captivity, they took 
with them the Divine Law. A large remnant remained 
throughout his empire, and were a leaven among the 
Oriental nations until the Promised Messiah should 
come, and their Wise Men would follow His Star to 
His manger. 

Three hundred years before Christ, Alexander had 
compelled the nations of Europe, Asia and Africa to 



148 EABLHAM LECTURES. 

come under his sceptre, and finding that Daniel had 
prophesied that he would be the conqueror of Persia, 
he invited the Jews to take their Sacred Book to any 
part of his empire and teach it to his subjects. 

Under his African successor, Ptolemy Philadelphos, 
it was translated from Hebrew into Greek, and the 
Jewish Synagogue was found in the centres of com- 
merce on the three continents, where Jew and Gentile 
could, alike, every Sabbath day, listen to the reading 
of the Law and the Prophets. They were thus taught 
that a Eedeemer was yet to come, as the Savior of a 
lost world. The philosophers of Greece and Eome 
were undermining the superstitions of mythology, the 
Oracle of Delphi was hushed, the iron despotism of 
Eome superceded the Grecian Empire, the temple of 
Janus closed its doors, while the nations found rest 
from the sword. 

Three historic languages, Hebrew, Greek, and Latin, 
had become classical, and were taught throughout the 
Eoman Empire. 

PALESTINE A CENTEAL PEOVINCE. 

When the Lord gave the land of Palestine to 
Abraham by promise. He knew that it would be in the 
continuous path of caravans from the East to the 
West, and from it as a centre, His Law could be best 
taught to all nations. 

SACRIFICIAL SACRIFICES. 

The Temple, as one of the seven wonders of the 
world, had for centuries been a center of interest to 



THE HISTORY OF CHRISTIANITY. 149 

philosopher and pious devotee, and year by year, after 
the Grecian and Eoman conquests, especially after it 
had been rebuilt by Herod, hundreds of thousands, 
with the garbs and languages of all nations, attended 
the annual feasts at the Holy City, to witness the 
bloody offerings and priestly service, all of which 
pointed to Him who was to be the end of all. 

What a wonderful preparation, and conspiring of 
events, so that the kingdoms and languages of the 
Earth should be made ready for His coming ! 

The representative High Priest of the Jews, and the 
King and Governor representing the Eoman Empire, 
united their councils in condemning Him to be cruci- 
fied. He died a Sacrifice for the whole world, and 
that all men, through Him, might be saved. 

APOSTOLIC COMMISSION. 

Before He left the Earth he ordained twelve apostles, 
and commissioned them, by His last words uttered, to 
be His ** witnesses to the uttermost parts of the Earth." 
Some of these were unlearned and ignorant men, as 
regards this world's wisdom, but were rich in faith and 
Divine wisdom. Others, as Mathew, Luke, Barnabas, 
and Paul, were chosen to reach special purposes in the 
Divine Mind, from among the learned. 

Christ's kingdom. 

Jesus had taught His disciples that His kingdom 
was not of this world. The kingdom of Heaven was to 
be found within them. 

A wonderful manifestation of His spiritual power 



150 EARLHAM LECTURES. 

was shown on the day of Pentecost, when thousands of 
the representatives of three continents, (Acts 2, 9-11), 
Parthians, and Modes, and Elamites, and the dwellers 
in Mesopotamia, and in Judea, and Cappadocia, in 
Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, 
and in the parts of Libya about Gyrene, and strangers 
of Eome, Jews, and proselytes, Cretes and Arabians, 
were mysteriously drawn together of one accord to one 
place, '' and suddenly there came a sound from Heaven 
as of a rushing, mighty wind, and filled all the house 
where they were sitting." This power broke down 
stony hearts into conviction and repentance, which, a 
few days before, had insultingly wagged the head, and 
sneeringly said to a dying Savior : '* If thou be the Son 
of God, save thyself and come down from the Cross." 
'* His blood be on us and our children." 

Three thousand of such people were saved by the 
cleansing power of the Holy Spirit in one Pentecostal 
day, as the first fruits of the Gospel, and returned to 
their distant homes as witnesses of the efficacy of a 
salvation which was purchased by the sufferings of 
their crucified Lord. 

The apostles were thus anointed and girded in faith 
and power for their mission, and went forth fearlessly 
to the great battle against the power of darkness and 
spiritual death. 

A harvest in Jerusalem and in Judea was early 
reaped. Eich and poor, widows and orphans, Jews 
and Greeks were melted, by Gospel love, into a com- 
mon fraternity, and organized into a community. The 
apostles lost sight thus early of their commission, and 
devoted their time to serving tables. This comfortable 



THE HISTORY OF CHRISTIANITY. 151 

state of things did not long continue. "As the eagle 
stirreth up her nest and fluttereth over her young," 
when they are made sufficiently strong to fly, and scat- 
ters the soft down to the winds and leaves them on 
thorns that they may move out from their mountain 
nest, so the Lord stirred up and put thorns into that 
delightful Jerusalem Community of Christians. 

The jealous Jews, their first persecutors, bitter to- 
ward the new and rising sect, determined to destroy the 
hated Nazarenes. 

Their most able debaters having failed to answer the 
clear and logical teaching of Stephen, stoned him to 
death. Philip went to Samaria, and by a miraculous 
display of Divine power and forcible ministry, brought 
joy to that city. Peter was imprisoned. An angel 
opened the prison doors and set him free. The Treas- 
urer of the Queen of Ethiopia, a pilgrim to Jerusalem, 
was converted and bore the tidings of the Gospel to his 
Sovereign. Cornelius, a Centurion of Caesarea, was 
converted by the Holy Spirit. He had a sound Pente- 
costal experience at conversion, without the aid of 
apostle or priest. How it came about without water 
and without a preacher was a mystery, especially as 
he was a Gentile. But when Peter remembered that 
Christ had taught that John, under the Law, "Baptized 
with water,'' but the time would soon come when they 
would be baptized with the Holy Spirit, all became 
plain. 

The Isle of Cyprus was blessed with Gospel tidings, 
and Barnabas, a Levite, became a believer. Phenicia 
was visited as far as Antioch. The farther they went 
out, the more remote were they from their persecutors. 



152 EARLHAM LECTURES. 

Antioch was comparatively a modern city. It was a 
great centre for commerce, being located near the 
Mediterranean in the beautiful and fertile valley 
of the Orontes river, which finds here a channel where 
the Taurus and Mountains of Lebanon meet, and a 
gateway is opened for eastern caravans. 

Here were the palaces of the Greek Kings of Syria 
and Eoman Governors, and it was the resort of the 
wealthy citizens of Eome. It was noted for luxury, 
learning, philosophy, games and races, for scurrilous 
wit, and its fancy for nicknames. The historian gives 
this as the origin of "Christian" as a name for a sect 
of Nazarenes. 

Antioch contained about 200,000 inhabitants, and 
from that time on for centuries was a great centre of 
influence in the Christian Church. 

THE BEGINNING OP THE CONTEST BETWEEN 
EITUALISM AND A SPIEITUAL FAITH. 

During Caesar's contest for empire. Tarsus, an ancient 
city in Cilicia, through which Alexander led his con- 
quering forces to the East, and which had been a 
special point of interest in many historic events, took 
his side, and, in return for their friendship, was made 
a free city. A Eoman encampment was established 
there. In learning it rose superior to Athens, and 
Latin, Greek, and Hebrew, and probably Oriental 
tongues, were daily spoken in its streets, and boys of 
rank had superior opportunities for culture. 

Such was the native city of the Apostle Paul. He 
was an uncontaminated Israelite, of the seed of Abra- 



THE HISTORY OF CHRISTIANITY. 153 

ham, not only a Pharisee, but the "son of a Pharisee," 
"Circumcised the eighth day, of the stock of Israel, of 
the Tribe of Benjamin, a Hebrew of the Hebrews." 

His parentage was of the strictest sect of the Phari- 
sees, and while in his native city he mingled with 
scholarly citizens and government officials, his father 
being a Eoman citizen, his conversation with them was 
in either Greek or Latin, and in his home circle^ he 
underwent a most rigid and careful training in the 
Divine Law by both parents in Hebrew. 

At a fit age he was sent to Jerusalem, to receive 
higher collegiate culture at the feet of the wise and 
prudent Doctor of the Law, Gamaliel, where he "prof- 
ited in the Jews' religion above his equals in his own 
nation." 

His earnestness of purpose, his superior intellectual 
and moral endowments, his conscientious zeal for the 
faith of the fathers, and his great personal influence, 
soon made him a member of the Sanheidrim, and a 
leader in the persecution that came upon the church 
in the time of Stephen. He willingly held the garments 
of those who stoned that good man, and thus made 
himself a party in his murder. He obtained a com- 
mission to Damascus for haling men and women to 
Jerusalem, to be punished for their allegiance to the 
Christian faith, thus persecuting and wasting the 
church without measure. 

I need not detain you to relate the wonderful story 
of his conversion. The Lord was dealing with an 
intellect and will that were to have a far greater influ- 
ence in the world than Alexander, Caesar, or Napoleon. 
He was subduing, humiliating, purifying, translating, 



154 EARLHAM LECTURES. 

infusing a new life and power into an extraordinary 
man for an extraordinary purpose. 

A wonderful nation, with an unexampled history, 
wedded to their law, customs, and the traditions of 
their fathers, was to be radically changed from an 
outward to a spiritual government, from rites and 
ceremonies to an inward and spiritual worship, from 
bloody sacrifices of oxen and fatlings, and Priestly ser- 
vice, to faith in the blood of the Nazarene, and to his 
Priestly service in the soul, from the outward to the 
inward cleansings, from the honor and pomp of the 
great temple of the holy city to the temple of our 
body, to the militant church, and to God's spiritual 
temple in Heaven, from the Holy City on Earth to the 
Heavenly Jerusalem above. Noah, Abraham, Moses, 
David, Daniel were all chosen men to show the Lord's 
presence, truth, and power, in extraordinary periods of 
Church history, when He has brought about new 
administrations in both Church and State. 

The Lord did not commit him to the Church to be 
educated. The apostles, though they had been with 
Christ personally three and a half years, had heard the 
gracious words that proceeded out of His mouth, had 
witnessed His crucifixion, were witnesses of His resur- 
rection and ascension, and had experienced His won- 
derful spiritual presence and anointing power at Pen- 
tecost — still they were slow of heart to believe. They 
still worshipped in the temple, received the adminis- 
trations of divers washings and carnal ordinances ; so 
much so that Peter was summoned to Jerusalem for 
going to the house of Cornelius, a Gentile, and they 
twice arraigned Paul for teaching unritualistic Christ- 



THE HISTORY OF CHRISTIANITY. 155 

ianity to the Gentiles, and, making their appeal to 
Paul at his last visit to the Holy city to set aside his 
unritualistic faith and join the brethren in the temple 
worship, and enforcing their entreaty by the confession : 
" Thou seest, brother, how many thousands of Jews 
there are which believe, and they are all zealous of the 
Law," Acts 21, 20. 

No, these men did not reach Christian perfection, 
nor attain to superior spiritual discernment at the 
Pentecostal blessing, whatever it was, and the Lord 
was not pleased to entrust Paul to their teaching. He 
was, however, made to feel the pressure of Annanias' 
loving hand on his head, when pardon and blessing 
came to his soul, and was sent to Jerusalem to be 
introduced by Barnabas to the apostles, and to bring 
him into felloivship with them. 

The Lord did not hurry His work. For three years 
in the retirement of Arabia Petra, like Moses in the 
mountains of Sinai, the Lord Jesus, whom he had 
persecuted, by His Holy Presence and Spirit, opened 
up to him the Scriptures. He had read the Sacred 
Manuscript at the school of Gamaliel as an intellectual, 
unsanctified Pharisee reads them, but then, when the 
Author was near, and became the life of his spirit and 
the inspiration of his soul, he was able to look through 
the veil and see into the glory and beauty of spiritual 
and Heavenly things. He saw what Christ meant 
when He cried upon the Cross, '*It is finished," and 
what He meant, the night before, when He brake the 
bread, and poured out the wine, and ate the Paschal 
Supper the "last time,'' and said: ''When I eat it 



156 EARLHAM LECTURES. 

again with you, I will eat it new with you in My 
Kingdom." 

When the Lord had prepared His instrument, He 
gave him a commission to preach the Gospel to the 
Gentiles — a commission ''not a whit behind the 
chiefest apostles," and yet he confessed it had no 
water in it. It had no circumcision of the flesh in it. 
It had no divers washings, nor carnal ordinances. 

Passing by Jerusalem, it was fit that he should have 
a commission from the Church as well as from the 
Lord, and the apostles were prepared to lay their 
hands upon him and send him in harmony with the 
Holy Spirit to the Gentiles. In this double commis- 
sion will be found the great strength of an organized 
church and of its relations to its ministers. 

THE GENTILE CHURCH. 

It was ordained that the Jews should be first to hear 
the Gospel, but when they turned persecutors, the 
apostles were sent to the Gentiles. Redemption by 
Christ was for all people. I have mentioned that, at 
the dispersion, disciples took the glad tidings to 
Antioch. Paul and Barnabas " assembled themselves 
one whole year" in that place, ''and taught much 
people." 

This metropolis for commerce, this centre of wealth, 
of learning, and of sin, then became the central point 
from which the gospel afterwards radiated for cen- 
turies ; a church organized in a sound and clear 
acceptation of Christian faith, and thereafter not easily 
shaken. 



THE HISTORY OF CHRISTIANITY. 157 



Paul was a lawyer as well as a Christian. He clearly 
saw, from the beginning, that for Christian work to 
stand, it must be established by doctrine — by law. 
All his Epistles show this. Eead them. He wanted 
the Spirit (the sensibilities) brought into Gospel life 
and sanctified. He did not rest there. He labored to 
have the Soul (the intellect and will), the entire man 
sanctified, 1 Thess. 5, 23. His Epistles to the Cor- 
inthians show the intensity of his purpose in these 
respects, as do all his Epistles. 

For twenty-five years he displayed a talent, devotion 
to his Eedeemer, patience in tribulation, love for Jew 
and Gentile, endurance, constancy, singleness of pur- 
pose, opposition from his own people, self-sacrifice, 
entire consecration, which has been the admiration of 
all who read his eventful history. 

He met Jew and Gentile, bond and free, the philos- 
opher, the historian, the Pharisee and publican, 
judges, lawyers. Priests and councils. Kings and 
Emperors, Grecian, Hebrew, and Eoman, the conten- 
tious Christian, the persecuting bigot, the idolater, the 
Stoic and Epicurean, whether in Europe, Asia, or on 
the Islands of the Sea, and was the superior in every 
conflict. He, by such a service for his Lord, estab- 
lished churches in Asia Minor, Macedonia, Achaia, 
Italy, and, some think, in Spain, France, and England, 
upon a foundation that brought forth good fruit for 
centuries. 

These Gentile churches were unritualistic in their 
acceptation of the Gospel, a privilege granted them by 
the apostles at the three councils held in Jerusalem on 
that subject, while in Palestine the Christians were aU 



158 EARLHAM LECTURES. 

zealous of the Law, and continued to observe the 
Temple worship, Acts 15, 28-29, and 21, 25, until that 
sacred edifice was destroyed by Titus in the year 70, 
after which neither Jew nor Christian have been able 
to find a place for bloody offerings. Christians since 
that time, who have been instructed according to the 
Judaizing creed, have continued the Paschal Supper, 
(with the exception of the bloody offering), and baptism 
by water, which could be observed in all lands as well 
as in the temple courts. 

THE DESTEUCTION OF THE TEMPLE 

marks an epoch in Church history. It was evidently 
brought about to make an end to the ceremonial Law, 
the observance of which obscured the purposes of 
Christ's atoning work at Calvary, — His resurrection, 
ascension, and return by His spiritual presence in the 
souls of His people, John 14, 16-18. 

TJhis epoch showed the blindness of the Jewish na- 
tion, and was attended by a wonderful display of Divine 
tokens in the heavens above and in the earth beneath. 
See Matt. 24, 1-35 ; Josephus Book 6, chap. 5. 

Backhouse and Tylor, in their Early Church History 
of 1884, have given a most touching and graphic ac- 
count of this ending of the Jewish service : 

"Josephus tells us that the siege of Jerusalem took 
place when the city was filled with Jews from all quar- 
ters, gathered there to celebrate the Passover. The 
crowding together of such vast multitudes produced 
first pestilence and then famine, which added greatly 



THE HISTOEY OF CHRISTIANITY. 159 

to the horrors of the siege. This mighty concourse of 
people, says Josephus, were cooped up in the city as in 
a prison, and the slaughter made of them exceeded all 
the destructions that men or God ever brought upon 
the world. The number of those who perished during 
the siege is stated by him at one million one hundred 
thousand, and the prisoners taken during the whole 
war at ninety-seven thousand. The tallest and most 
comely of the young men were reserved by Titus for 
his triumph ; a large number of the captives were dis- 
tributed among the Eoman provinces, to be butchered 
as gladiators; those who were under seventeen were 
sold into slavery ; the rest were put in chains and sent 
to work in the Egyptian mines. 

"On the return of Titus to Eome, the Senate decreed 
to him, and to his father, Vespacian, by whom the war 
had been begun, an extraordinary triumph. Josephus 
was present, and is not ashamed to employ his pen in 
describing in glowing language the pageant which 
proclaimed the humiliation of his country. Gold, silver, 
and ivory streamed through the show like a river. 
Purple hangings, embroidery, precious stones, and 
rare animals succeeded one another. Collossal statues 
of the Eoman gods, borne by men in the richest attire, 
were followed by long files of dejected captives. Then 
came magnificent trophies, three or four stories high, 
representing the battles and sieges of the campaign, — 
wasted plains, blazing cities, the slain and suppliant 
enemy, and rivers running through a land devoured by 
fire and slaughter. But the rarest trophy of all was 
the spoil of the Temple at Jerusalem — the golden 



160 EAELHAM LECTURES. 

table, the seven-branched candlestick, and the sacred 
roll of the Law. Lastly rode Vespacian, accompanied 
by Titus and Domitian, ' making a glorious appear- 
ance.' When the conquerors came to the ascent from 
the forum to the capital they stood still, and waited 
until the news was brought that the chief general of 
the enemy, Simon Bargoras, who had been taken out 
of the procession and dragged down into the horrid 
dungeon of the Mamertine, had been slain. Then they 
pursued their march up to the great national Temple 
of Jupiter Capitolinus, to offer prayers and sacrifices 
of milk white oxen to that divinity, and to deposit their 
golden crowns in the lap of his image. This triumph 
is commemorated on the well-known arch of Titus, on 
which are sculptured the golden table, the silver trum- 
pets, and the candlestick. These and the rest of the 
sacred instruments and vessels were deposited in a 
magnificent Temple to PEACE, which Vespacian 
erected; whilst the copy of the Law and the purple 
veils of the Holy Place were ordered to be laid up in 
the imperial palace." 

There are supposed to be half a million of Malakins 
and Stundists, Bible Christians, in Eussia to-day, who 
say they have continued in the faith of their fathers 
from the time of Paul, who refuse to partake of the 
material Supper, or of Baptism by water. They are 
descendants from the Christians of Macedonia and 
Asia Minor. The Waldences, we are told, were of the 
same type of believers until the time of Peter Waldo, 
600 years ago, who introduced amongst them the 
Supper and Baptism. 



THE HISTORY OF CHRISTIANITY. 161 



WATEE BAPTISM 

has, in every age of the Christian Church, been a most 
difficult subject to deal with. It is of both Jewish and 
heathen origin. The Jews initiated their proselytes 
by it. There is but little analogy between the usage of 
Christian Churches to-day and the custom of the early 
Judaistic Christians. 

Dean Stanley tells us that in the first century '^ some 
deep wayside spring or well was sought, as for the 
Ethiopian, or some rushing river as the Jordan, or 
some vast reservoir as at Jericho, or Jerusalem." ^ * 

'' The earliest scene of immersion was in the Jordan. 
That rushing river — the one river of Palestine — found 
at last its fit purpose. * * The pilgrims approached 
the spot by night. Above is the bright paschal moon, 
before them moves a bright flare of torches, on each 
side huge watch-fires break the darkness of the night, 
and act as beacons for the successive descents of the 
road. The sun breaks over the eastern hills as the 
head of the cavalcade reach the brink of the Jordan. 
The sacred river runs through its thicket of tamarisk, 
poplar, willow, and agnus-castus, with rapid eddies 
and of a turbid yellow color, like the Tiber at Eome, 
and about as broad. They dismount and set to work 
to perform their bath ; most on the open space ; some 
further up among the thickets; some plunging in 
naked, most, however, with white dresses, which they 
bring with them, and which, having been so used, are 
kept for their winding sheets." 



162 EARLHAM LECTURES. 

"The Coptic pilgrims, * * * dart into the main 
current, striking the water after their fashion, alter- 
nately with their two arms, and playing with the 
eddies, which hurry them down and across, as if they 
were in the cataracts of their own Nile; crashing 
through the thick boughs of the jungle which, on the 
eastern bank of the stream, intercepts their progress, 
and then recrossing the river higher up, where they 
can wade, assisted by long poles which they have cut 
from the opposite thickets. It is remarkable, consid- 
ering the mixed assemblage of men and women, in such 
a scene, that there is so little appearance of levity or 
indecorum. A primitive domestic character pervades 
in a singular form, the whole transaction. The families 
which have come on their single mule or camel now 
bathe together with the utmost gravity, the father 
receiving from the mother the infant which has been 
brought to receive the one immersion which will suffice 
for the rest of life, and thus by a curious economy of 
resources, save it from the expense and danger of a 
future pilgrimage in after years. In about two hours 
the shores are cleared ; with the same quiet they re- 
mount their camels and horses ; and before the noon- 
day sun has set in, are again encamped on the plain 
of Jericho." 

Such was Baptism in the 1st century. Only one day 
of the year was thus appropriated — Pentecost (Easter). 
The above is a remarkable testimony from one of the 
ripest scholars and theologians in England. He says 
we can trace it through three centuries ; but "gradually 
the consciousness of this questioning of the 'good con- 
science toward God' was lost in the stress laid with 



THE HISTOEY OF CHRISTIANITY. 163 

greater and greater emphasis on the putting away of 
the filth of the flesh." He also admits that "the ordi- 
nance of Baptism was founded on the Jewish — we may 
say the Oriental — custom, which both in ancient and 
modern times, regards ablution, cleansing of the hands, 
the face, and the person, at once as a means of health 
and as a sign of purity." 

Neander says: "Many of those who joined the 
church, bringing their Pagan notions over with them 
into Christianity, sought in baptism a magical lustra- 
tion, which could render them at once entirely pure. 
Their longing after reconciliation with God remained 
covered under a grossly material form, and they sought 
in Christ, not a Savior from sin, but a bestower of an 
outward and magical annihilation of it." 

This grossly material view marks distinctly the ad- 
vancing history of the Christian Church. Europe, 
Africa, and the far East, having missionaries, some 
from Palestine, and some from Antioch, Asia Minor, 
Macedonia, and Achaia, were often meeting, and 
maintained their ritualistic or non-ritualistic opinions 
by sharp disputations. 

In Egypt and in Carthage much difference of senti- 
ment prevailed as time advanced, and no forms of 
administration being found in the New Testament, the 
Teachers were left either to go back to the Old Testa- 
ment for usage, or to formulate new methods to suit 
their fancy. The consequence has been that no ques- 
tions in Scripture have led to so much difference of 
sentiment as baptism, — differences which never can be 
settled while its observance is enforced. Some twenty 
or thirty distinctive essentials as regards baptismal 



164 EABLHAM LECTURES. 

administration come to us in church history, and many 
modern religious denominations have originated in 
separations chiefly upon questions of its necessity and 
form of administration. We can not stop to trace its 
wonderful history. It leads through fire and inquisi- 
tion, by the ax and gibbet, and we will look to other 
early Church interests. 

AFTER THE DISPERSION 

the church had comparative rest. The Jews were the 
persecutors of Paul. The Romans, his protectors. 
When sent to Rome on his appeal to the Supreme 
Court, with no case against him, his liberty as a pris- 
oner gave him access to persons of every class, from 
the cottage to the palace. His bonds w^ere understood 
in Caesar's household, who joined him in his loving 
salutation to the Church at Philippi, when he wrote to 
them from Rome. 

Nero was then the reigning Caesar. History has 
given him a record. Though Emperor, his name has 
come to us coupled with infamy. He was devoted to 
pleasure in all its forms, and conscience being seared, 
he indulged a desire to witness the grandeur of the 
flames and rolling columns of smoke surging up from 
a burning city. Rome was put on fire, and a whole 
week was burning. Dion Cassius and Suetonius say 
that Nero was the incendiary, and that while the flames 
were raging he watched them from the top of a high 
tower, "playing on the flute the-drama of the destruc- 
tion of Troy." 

Alarmed when suspicion was turning toward himself, 



THE HISTORY OF CHRISTIANITY. 165 

he became exceedingly benevolent towards the suffer- 
ers, and directed public odium towards the Christians 
who were objects of envy by the priests and devotees 
of the temples, and a destructive persecution came 
upon the church, during which Paul the aged, and Paul 
the conqueror, was beheaded in the year 67, by order 
of the tyrant, who a few weeks after was dethroned 
and imprisoned, and died a suicide. Near a million 
people perished in this persecution. But the blood of 
the martyr was the seed of the church, and while they 
endured persecution, dissensions were healed and 
hypocrites were eliminated ; and when peace came, it 
came to a purified people. 

THE MAETYES. 

Martyrs are witnesses. All true witnesses are mar- 
tyrs. The strongest proof of sincerity is the sacrifice 
of life, — hence the word is usually, but not exclusively, 
applied to persons who have suffered death for con- 
science sake as witnesses for Christ. 

STEPHEN 

was the first martyr under the Christian Dispensation. 
The touching events of his death are too familiar to 
all for me to rehearse them here. 

JAMES THE APOSTLE 

was put to death by Herod Agrippa in the year 44. 

JAMES THE SON OF MARY, BROTHER OF JESUS, 

probably was not converted to Christ till after His 
Eesurrection. John, in the year 32, says, "neither did 



166 EARLHAM LECTURES. 

His brethren believe on Him," and in Matt. 12, 55, the 
Jews mentioned James, Joses, Simon, and Judas 
(Jude) as His brethren. He was remarkable for earn- 
est piety, for superior influence among the apostles 
and disciples when Peter and Paul were called to ac- 
count for accepting the Gentiles into the church with- 
out complying with the ceremony of the Law. 

Tradition tells us that "he was thrown down from 
the Temple by the Scribes and Pharisees ; he was then 
stoned and his brains dashed out by a fuller's club." 
— (Smith,) 

James the Just was his distinguishing title, and so 
great was the condemnation of the people of this 
cruelty that many, Josephus tells us, believed the de- 
struction of the Temple soon afterwards was God's 
just penalty for the crime. 

Peter's 

life, after the writing of his Epistles 24 years after his 
visit to the Centurion at Caesarea, is not clearly indi- 
cated in history. The assumption that he went to 
Eome is not substantiated. It is generally conceded 
that he was put to death during Nero's persecution, 
and that he was condemned to the cross. Eemember- 
ing his Lord, and feeling his unworthiness to die an 
equal death, he chose to be nailed to the cross with his 
head downwards. 

JOHN, 

the beloved disciple, who leaned on Jesus' breast at 
the Paschal Supper, was at the resurrection and the 
ascension. He endured a long life of faithfulness in 



THE HISTORY OF CHRISTIANITY. 167 

much peril. He was loving as well as loved. It is 
supposed he moved from Jerusalem to Ephesus, and 
during Domitian's persecution was taken to Eome, 
where his Christian boldness secured for him a mar- 
tyr's crown; but the cauldron of boiling oil had no 
power to hurt him. 

He was next sent to Patmos to labor in the mines. 
While here the Apocalypse was written. When Nerva 
came to the throne he was relieved of his chains, and 
returned to Ephesus. When, where, and how he died 
is now unknown. His death is variously recorded 
from the year 89 to 120. The legends of the church 
say in his extreme age he was carried to church by his 
friends, and his sermon was, " Little children. Love 
one another." 

Clement of Alexandria, who wrote about the end of 
the second century, gives a beautiful story of his life. 
"Listen," he says, " to a tale, which is not a tale but a 
true history handed down by memory, respecting the 
Apostle John : When on the death of Domitian, John 
returned from Patmos to Ephesus, he made circuits 
through the surrounding regions, here to appoint over- 
seers, there to set churches in order, there again to 
ordain such as were 'signified to him by the Spirit. 
Coming one day to a city, [supposed to be Smyrna,] he 
saw a young man, strong, and of a pleasing and earn- 
est countenance, and turning to the overseer, said : ' I 
solemnly commit this youth to thee in the presence of 
the Church and of Christ.' When the Apostle had de- 
parted, the overseer took the young man home with 
him, watched over, instructed, and in time baptized 
him. But when this was done, imagining that the 



168 EARLHAM LECTURES. 

divine seal which had now been set upon him would be 
a complete protection, he relaxed in his care and 
guardianship. Having thus obtained premature lib- 
erty, the young man fell into the company of some idle 
and dissolute youths of his own age. They first enticed 
him with luxurious entertainments, and at last pre- 
vailed upon him to accompany them in the nightly 
depredations by which they were accustomed to supply 
themselves with money. By degrees he became as 
daring as any of them, and having once turned aside 
from the right path, and like a hard-mouthed and 
powerful horse, taken the bit between his teeth, he 
rushed headlong to destruction. Possessed of a com- 
manding spirit, and foremost in every bold and danger- 
ous enterprise, he was at length chosen captain of the 
band. After some time the Church in the city, needing 
assistance, sent again for the Apostle. When he had 
settled the matters on account of which he came, he 
said to the overseer, ' Come, now, give up the charge 
which the Savior and I committed to thee, in the pres- 
ence of the Church.' The overseer was at first con- 
fused, not understanding what John meant ; but when 
the Apostle told him that he spoke of the young 
brother whom he had committed to his care, he groaned, 
and bursting into tears, answered: ^He is dead.' 
* Dead !' exclaimed the Apostle, ' and how did he die ?' 
'He is dead to God,' was the reply; 'he fell into bad 
company, and became a robber, and has now with his 
followers taken possession of yonder mountain which 
is to be seen from the church.' On hearing this, the 
Apostle rent his clothes, and said, ' It was a strange 
way of keeping guard over a brother's soul whom I left 



THE HISTOKY OF CHEISTIANITY. 169 

under thy care ; but let a horse be brought and some 
one be my guide.' Without a moment's delay he rode 
ofif just as he was. On coming to the mountain he was 
arrested by the outpost of the band. * Lead me to your 
Captain,' said the Apostle. The sentinel did as he was 
directed. The Captain, who was on the watch, saw the« 
Apostle coming, and recognized him. Overcome with 
shame, he turned and fled. The good old man, forget- 
ting his years, followed with all his strength, crying, 
* My son, why dost thou flee from me, thy father, old 
and unarmed? Fear not, there is still hope for thee. 
I will account to Christ for thee. If need be, I will 
willingly endure death for thee, as the Lord did for us. 
Stand; believe that Christ has sent me.' At these 
moving words the robber stood still with downcast 
eyes, and then trembling threw down his arms and be- 
gan to weep bitterly. The Apostle coming up embraced 
him, and with many compassionate words, led him 
away and took him back to the city ; nor did he depart 
until he had restored him to the Church." — (Backhouse 
d Tylor.) 

LUKE 

was a native of Antioch, where he studied medicine. 
He is accredited with being a skillful painter, so say 
late writers. He does not appear to be a Jew, for he 
is not "reconed of the circumcision." We do not 
know when, where, or how he was converted. The 
prime question was, "Is he converted ? " He traveled 
much with Paul, whose health was precarious and de- 
manded medical attention and companionship. When 



170 EARLHAM LECTURES. 

Paul's life ended, we lose sight of Luke. His author- 
ship as the third witness for Christ shows how devoted 
a student he had been in learning the history of the 
life and sufferings of Christ. 

MATTHEW, 

who left all and followed his Divine Master, was prob- 
ably a Eoman Knight, and a person of wealth and 
credit. Such persons were usually selected to super- 
intend the collection of revenues. The traditions of 
his life are too uncertain to accept as authentic his- 
tory. 

We can discover from these Scripture biographies 
how dimly we are permitted to see the beginning and 
end of these remarkable lives in a remarkable period 
of the earth's history. No doubt the Lord, foreseeing 
the weakness of men in their inclination to direct their 
devotions and perform pilgrimages to consecrated 
places, and to worship His devoted witnesses, threw a 
shadow over their history as a protection to His cause 
and the honor of His name. 

CHUECH GOVEKNMENT. 

The apostolic succession by consecration and laying 
on of hands has long been tenaciously urged as the 
true and legitimate test of the genuineness and legality 
of claim to any organization to be called a church, by 
Eoman and Greek, and generally all Episcopal 
authorities. 



THE HISTOKY OF CHRISTIANITY. 171 

They say Peter and Paul were Bishops, and there 
must have been a succession by laying on of hands 
from Bishop to Bishops from then till now, making an 
unbroken genuine succession, to establish church 
organization. All religious organizations having this 
ancestral succession are Churches, while all other relig- 
ious organizations are but Societies, Associations, &c. 

They assume that when the Apostles organized a 
Church, one man was consecrated and placed over it as 
a Bishop or Superintendent, under the advisory care 
and counsel of a Superior at Jerusalem, Antioch, 
Alexandria, Carthage, Eome, or Constantinople. This 
assumption recognizes a one man power in church 
government. 

Much investigation has been made by modern 
Biblical students to determine the merits of this ques- 
tion, and the result has been altogether favorable to 
the opinion and usage of the Friends, that where two 
or three spiritally minded persons are met together for 
communion and worship they may be a Church, Christ 
having accepted them into His fold as the Bishop who 
is Head over all things to His church, and to whom 
the gathering of the people is to be. 

Arthur Penrhyn Stanley, D. D., late Dean of West- 
minster, has probed the history of the Apostolic 
churches as effectually as any man of any age, and 
though he was a high official in the English Episcopal 
Church, he has given a fair and candid opinion on the 
subject under consideration. 

When the Apostles established churches we do not 
find Presbyters, Elders, Bishops, Superintendents, or 
Overseers, (for each means either) in the singular num- 



172 EARLHAM LECTURES. 

ber. Several were usually designated for the manage- 
ment of the congregation. Men are esteemed because 
of merit, and in both Church and State, a one man 
power, a favorite becomes a leader without appoint- 
ment or authority to be such. 

Dean Stanley says : " It is certain that in no in- 
stance were the apostles called 'Bishops' in any other 
sense than they were equally called ' Presbyters ' and 
* Deacons.' It is certain that in no instance before the 
beginning of the third century the title or function of 
the Pagan or Jewish Priesthood is applied to the Chris- 
tian pastors." 

"The long and fierce controversy between Presbyter- 
ianism and Episcopacy which continued from the six- 
teenth to the first part of the nineteenth century, has 
entirely lost its significance. It is as sure that nothing 
like modern Episcopacy existed before the close of the 
first century, as it is that nothing like modern Presby- 
terianism existed after the beginning of the second. 
That which was once the Gordian knot of theologians, 
has at least in this instance been untied, not by the 
sword of persecution, but by the patient unravelment 
of scholarship. No existing church can find any pat- 
tern or platform for its government in those early 
times." 

'' The Bishop in the second century, when first he 
became elevated above his fellow Presbyters, appears 
for a time to have concentrated in himself all the 
functions which they had hitherto exercised. If they 
had hitherto been co-equal Bishops, he gradually 
became almost sole Presbyter. He alone could bap- 
tize, consecrate, confirm, ordain, marry, preach, 



THE HISTORY OF CHRISTIANITY. 173 

absolve. But this exclusive monopoly has never been 
conceded." ^ * * '^Deacons became the first 
preachers of Christianity." ^ * ^ ''Women as 
well as men were enrolled in the order." These are 
bold words for Dean Stanley to utter. But we will 
draw from him more. In speaking of the gifts con- 
ferred by Christ to the Church, he says: ''No per- 
manent order of ministers appears in that spiritual 
kingdom of which He spoke on the hills of Galilee, or 
on the slopes of Olivet. The twelve apostles whom He 
chose had no successors like themselves. No second 
Peter, no second John, no second Paul, stepped into 
the places of them who had seen the Lord Jesus, and 
if their likenesses have been seen again in later times, 
it has been at long intervals, few and far between, 
when great lights have been raised up to rekindle 
amongst men the expiring flame of truth and goodness 
by extraordinary gifts of genius and of grace." 

It is gratifying and encouraging to find so much 
refined truth brought out by such capable and honest 
scholarship. But I must draw on him once more. 
In treating of the vestments of ritualistic churches, he 
says : '' We do not deny that in those early ages there 
were many magical and mystical notions afloat. In a 
society where the whole atmosphere was still redolent 
of strange rites, of Pagan witchcraft, and demonology, 
there is quite enough to make us rejoice that even the 
mediaeval church had, in some respects, made a great 
advance on the church of the first ages. What we 
maintain is, that in the matter of vestments, as in 
many other respects, the primitive church was not 
infected by these superstitions, and is a witness against 



174 EAKLHAM LECTUKES. 

them. They are incontrovertible proofs that there 
was a large mass of sentiment and of usage which was 
not only mediaeval, not hierarchical, but the very 
reverse ; a mine of Protestantism — of Quakerism if we 
will — which remained there to explode, when the time 
came, into the European Eeformation. They coincide 
with the fact which Bishop Lightfoot has proved in his 
unanswerable Essay, that the idea of a separate cleri- 
cal priesthood was unknown to the early church. They 
remain in the ancient Eoman Eitual, with other well- 
known discordant elements, a living protest against 
the modern theories which have been engrafted upon 
it." 

It would be a sad mistake if, while the Professors of 
Cambridge and Oxford, and the Deans of the realm, 
are proving Quakerism, apostolic and vital to a pure 
Christian faith, a Society that has been proven by 
crucial tests, should go back to the middle ages to find 
better ways. 

EERONEOUS THEOLOGY OF THE SECOND AND THIRD 
CENTURIES. 

Converts from Greek and Eoman scholars were pre- 
disposed to reduce Christianity to systematic theology, 
borrowing their analysis and logic, from the specula- 
tive theories of that age. 

The great purpose seems to have been to define, 
accurately and philosophically, the term Logos, or 
Word of God. Six different definitions developed as 
many theories. (1) He was defined the '* World, 
Soul, or universal reason — a pantheistic idea. (2) A 
God-given power, impersonal, and especially bestowed 



THE HISTORY OF CHRISTIANITY. 175 

upon Jesus Christ — so held by the Dynamists. (3) An 
emanation from God, or Mon, personal, but not eter- 
nal — so many of the Gnostics taught. (4) The Son 
of God, begotten of Him before all ages, but not eter- 
nal — Arianism. (5) A manifestation, development, 
or evolution of God, the Son being virtually identical 
with the Father — so the Patripassians and Sabellians 
held. (6) The Son of God, personal, eternal, consub- 
stantial with the Father — the Catholic doctrine." — 
{Blackburn). 

While the Church had rest from persecution, the 
defenders of these theories indulged in earnest, and 
often angry, discussions in defense of their favorite 
systems, but when persecution came, acrimonious 
debate was hushed. 



THE LEAENING OF THE AGE. 

Ptolemy Philadelphus distinguished his reign in 
Egypt by a vast manuscript library at Alexandria, the 
new city, which became a collegiate centre. In time 
the Egyptian Christian church became distinguished 
for its learned men. I have already spoken of Antioch, 
Jerusalem, and Tarsus. Eome was the Capital of the 
Empire. Athens, Corinth, and Philippi were centres of 
great importance. Though Eome had said Carthage 
shoud die, and Scipio Africanus had left her smolder- 
ing in ruins, yet after a century had passed Christi- 
anity said Carthage shall live, and from each of these 
centres, with all the force of eloquence, rhetoric, and 
philosophy, the claims of Christianity were arrayed 



176 EARLHAM LECTURES. 

against the superstitions and idolatry of Greece, 
Egypt, and Eome. 

But no sooner had the church relief from persecu- 
tion than false doctrines and heresies arose, chiefly 
growing out of the Platonic, Jewish, and Oriental 
philosophies. 

Alexander, Athanasius, St. Anthony, Sabellus, and 
Arius were distinguished in the events of the third 
century; Simeon and Cyril in Jerusalem; Origin, 
Pamphylius, and Eusebius at Caesarea; Ignatius, 
Theophilus, and Lucian at Antioch; Polycarp at 
Symrna ; Justin Martyr and Hyppolitus at Eome ; 
Pothinus and Irenaeus at Lyons, and Tertullian and 
Cyprian at Carthage. These were the historic cham- 
pions of the first four centuries. 

Near the end of the third century, Arius of Alexan- 
dria, a man of superior natural endowments, described 
by Blackburn as ''tall, austere, learned, eloquent, fas- 
cinating, but proud ; artful, restless, and fond of dis- 
putes." He assumed that ''if the Father begat the 
Son, the Son had a beginning of existence," hence 
there was a time when "the Son was not." That 
time was before all worlds, and the Son was the 
Creator of them all, but yet He was a creation of God. 
He was made "from what once was not," or from 
nothing, and yet is to be worshiped as the first born 
Son of God. 

These unitarian sentiments regardless of Moses' 
warning: "Secret things belong to God, but those 
which are revealed belong to us and our children," 
presuming to expound the secrets of the Most High, 
stirred up all Christendom, and when Constantine 



THE HISTORY OF CHRISTIANITY. 177 

declared the Empire the defense of the Christian 
faith, and thus dethroned Paganism, he found the 
Bishops in all parts of his Empire arrayed in angry 
dispute about this heresy. There were able and elo- 
quent men on both sides. 

He wisely determined to call a council of all the 
Bishops at Nice, east of Constantinople, in Asia Minor. 
Every thing was planned in kingly style. He offered 
to pay all expenses of travel, but some preferred to 
walk all the way. There were three parties, the Arian, 
the Middle, and the Orthodox. They met in the Palace. 
Blackburn says : " The Emperor was clad in his purple 
robes, attended by a few unarmed Christians. The 
assembly rose; he blushed, walked modestly up the 
aisle, and stood before the little throne until the Bish- 
ops gave him the sign to be seated. He seemed as the 
Heavenly messenger from God to such men as those 
Copts, the Monk-Bishops, Potammon, Paphnutius, 
who had come up from the deserts of the Nile, one-eyed 
and ham-strung, their every look and limp reminding 
their brethren of the late persecutions. There were 
others who * came like a regiment out of some frightful 
siege or battle, decimated, and mutilated by the tortures 
or the hardships they had undergone.' One man came 
from a people Galarius could not persecute ; he was 
Theophilus, Bishop of the Goths. 

"Eighteen Arians presented their creed. It was 
caught and torn into shreds. The cause of Arius was 
given up on the spot." 

The following Creed was formulated to express the 
prevailing sentiment of the Council : 

"We believe in one God, the Father Almighty, 



S 



178 EARLHAM LECTURES. 

Maker of all things visible and invisible ; And in one 
Lord Jesus Christ, the Son of God, begotten of the 
Father, the only begotten, that is, of the essence of the 
Father, God of God, and Light of Light, very God of 
very God, begotten, not made, being of one substance 
with the Father, by whom all things were made in 
Heaven and on Earth ; who for us men, and for our 
salvation, came down and was incarnate and was 
made man; He suffered, and the third day He rose 
again, ascended into Heaven, from thence He cometh 
to judge the quick and the dead; and in the Holy 
Ghost." 

After much discussion, this creed was adopted "with 
loud acclamations," and with this disciplinary addi- 
tion : " And those who say there was a time when He 
was not, and * * * He was made out of nothing, 
or out of another substance; or the Son of God is 
created, or changeable, or alterable, they are con- 
demned (anathematized) by the holy Catholic and 
apostolic church." 

The books of Arius were burnt. He was banished ; 
and the Council of Nice ended. The Orthodox faith 
was sent out to the churches and down to coming gen- 
erations. The Emperor gave the united Bishops a 
farewell supper, and they returned to their several 
fields of labor. 

Time has not permitted me to rehearse the sufferings 
of Christian men, women, and children under the cruel 
persecutions of Domitian, Trajan, Marcus Aurelius, 
Septimus Severus, Maximin, Decius, Velerius, Aure- 
lian, and Dioclesian, nor of the periods of rest and de- 
cline when at rest, under Vespacian, Nerva, Hadrian, 



THE HISTOKY OF CHRISTIANITY. 179 

Commodus, Caracalla, Elagabalus, Gallienus, Claudius 
II., Tacitus, Probus, and Constantine. 

I may not now show how, step by step, those in 
spiritual authority assumed greater and yet greater 
prerogatives, and how jealousies grew up among rival 
Bishops, which ultimately separated the Greek from 
the Latin churches ; the East from the West ; nor to 
trace how insidiously corruption and abuses, pomp 
and ceremony, came in as primitive purity ; Christian 
life, and love, and power went down. 

The more we can study the Great Exemplar, His 
teaching, and administration, its adaptation to all 
people in all ages, eliminating what is hurtful and 
useless, and embracing what is essential and practical, 
the more effective we shall be in fields of labor, at 
home and abroad. Let us not forget that we are still 
to be His "witnesses to the uttermost ends of the 
Earth." 

NEW TYPES OF FAITH 

WHICH ORIGINATED DURING THE SECOND AND THIRD 
CENTURIES. 

During the second and third centuries a belief be- 
came general that the souls of men, on leaving the 
body, enter into an intermediate state until the Kes- 
urrection, when their condition would become eternal, 
either in happiness or misery. Many assumed that 
the righteous would be released from this state a 
thousand years before the general Eesurrection, and 
explained Eev. 6, 9-11 ; Eev. 20 ; and the Millennium 
on this hypothesis. They regarded them, while in this 



180 EARLHAM LECTURES. 

condition, as anxious for a release, and fit objects for 
the prayer of their surviving friends. Origin in- 
dulged in much speculation on the subject. He con- 
ceived the idea that this intermediate state was for the 
cleansing and more complete preparation of the soul 
for the holiness of Heaven. 

The Doctrine of Purgatory was a natural result of 
this speculative sentiment, and was afterwards turned 
to the pecuniary advantage of the priesthood. While 
these doctrines received the credulity of many, we find 
no support for them in Holy Scriptures. 

The above doctrine was supplemented by another — 
the opposite : That the salvation of the living could 
be aided by the prayers of the departed Saints. The 
Virgin Mary was assumed to have superior efficacy in 
this respect. The Bishop of Alexandria (Peter) called 
her "Our holy and glorious lady, Mother of God, and 
ever Virgin." It was not long till worship was offered 
to her, and the second commandment broken. Some 
assumed that she was taken to Heaven without tasting 
death. 

The Worship of Eelics. The memory of the mar- 
tyrs was sacredly treasured. Handkerchiefs stained 
with their blood were preserved as having a sanctify- 
ing influence. Later on relics of the Cross were 
sought. Credulity was easily imposed upon. In 326 
Empress Helena, Constantine's mother, made a pil- 
grimage to Jerusalem, when nearly eighty years of age, 
to visit the sacred places in the Holy Land, and there 
to perform her devotions. It is said, while there, she 
was led by a dream to the spot where Christ was cru- 
cified. A search discovered the sepulchre and the 



THE HISTORY OF CHRISTIANITY. 181 

three crosses, which were subjected to a miraculous 
test to determine which was the middle cross : "A lady 
of Jerusalem was lying at the point of death. The 
Bishop suggested that all three crosses should be ap- 
plied to the dying woman. The first two produced no 
effect, but at the touch of the third she rose up before 
them perfectly healed. The identity of the true cross 
being thus determined, a portion of it was encased in 
silver, and committed to Macarius, to be kept at Jeru- 
salem; the remainder, together with the nails, was 
sent to Constantine, who inclosed it in his own statue, 
which stood in the forum of the city, on a column of 
porphyry, and fixed some of the nails in his helmet. 
He had the rest wrought into a head piece and bit for 
his horse, and used them in his wars." — {Backhouse <£ 
Tijlor.) 

From this time superstition exerted a controlling in- 
fluence in Christendom. Fasts and Feasts were mul- 
tiplied East and West, so that nothing was omitted 
that would subordinate the people of the Empire to 
the controlling influence of the Bishops and Priests. 
While in Eussia I found that Holidays were so well 
distributed through the year that the calendar could 
not be changed from Old to New^ Style without setting 
aside some sacred day. All were too holy for any to 
yield to the calendar. 

While Origin at times saw clearly that "He who con- 
siders that Christ, our Passover, is sacrificed for us, 
and that it is his duty to eat of the flesh of the 
word," never ceases to keep the Paschal feast. He 
who can truly say "We are risen with Christ to sit 
with Him in Heavenly places," is always living in the 



182 EARLHAM LECTURES. 

season of Pentecost ; yet he was ready to fall in with 
the current ritualism of the day, and concede that a 
majority of believers do not come up to this standard, 
and "Eequire some sensible memorials to prevent 
spiritual things from passing altogether away from 
their minds." 

Socrates, the historian in the Fifth Century, in re- 
viewing the decline from Apostolic teaching, says : 
"Men have altogether lost sight of the fact that when 
our religion superceded the Jewish economy, the obli- 
gation to observe the Mosaic Law and the ceremonial 
types ceased." 

EDUCATION 

in that day was dependent on pagan schools, and 
home teaching and influence were brought to hear 
against the idolatrous customs to which they were 
exposed. They seem not to have found it practicable 
before Constantine to establish schools under Christian 
teachers, yet we may safely infer that a Christian 
college was sustained in Alexandria. In the fourth 
century, instructions were given relative to the prepar- 
ations of the neophite for clerical orders, in the Apos- 
tolic Constitutions. They say : *' Let the catechism be 
taught before baptism, the knowledge of God, the 
Father unbegotten, and of His only begotten Son, and 
of the Holy Spirit. Let him learn the order of the 
Creation, the course of Divine Providence, and of the 
successive dispensations ; why the world, and man, the 
citizen of the world, were made, and of what nature 
he himself is." — (Psychology,) *'Let him be taught 



THE HISTOKY OF CHRISTIANITY. 183 

how God punished the wicked with water and fire, and 
how He has, in every generation, crowned His saints 
with glory; how His Providence has never forsaken 
mankind, but recalled them from time to time from 
error and vanity to the knowledge of the truth, bring- 
ing them back from slavery and impiety to liberty and 
godliness, and from death eternal to everlasting life. 
After this he must learn the doctrine of Christ's 
Incarnation, Passion, Eesurrection from the Dead, and 
Assumption, and what it is to renounce the Devil, and 
enter into covenant with Christ." 

During the third and fourth centuries, especially the 
latter, a strong tendency was shown to an ascetic life. 
Persecution may have induced it. A desire for distinc- 
tion and to reach Heaven by penance and good works 
were the chief influences which induced them to favor 
celibacy as an evidence of superior sanctity, and to 
abstain from meats. Monks and Nuns had their ad- 
vocates among Presbyters and Prelates, so that when 
martyrdom at the stake and by wild beast was ended, 
the anchorite and recluse became self-sacrificing wit- 
nesses for Christ, forgetting His prayer to the Father, 
*' I pray not that Thou shouldst take them out of the 
world, but that thou shouldst keep them from the 
evil," Jno. 17, 15. The anchorite life will not make 
witnesses for Christ ''to the uttermost part of the 
Earth," nor enable them to ''preach the Gospel to 
every creature." Mark 16, 15; Eom. 10, 18; Acts 1, 8. 
Many instances are given of monastic self-abnegation, 
which are painful to think upon, showing as they do 



184 EARLHAM LECTURES. 

the great mistake we may make in supposing that sal- 
vation can be secured by our penance rather than by 
the suffering on Calvary. 

EAELY CHEISTIANS OPPOSED TO WAE. 

^^The opinions of the earliest professors of Chris- 
tianity upon the lawfulness of war, are of importance ; 
because they who lived nearest the time of its founder 
were the most likely to be informed of His intentions 
and His will, and to practice them without those adul- 
terations, which we know have been introduced by the 
lapse of ages." 

''During a considerable period after the death of 
Christ, it is certain, then, that his followers believed 
he had forbidden war, and that, in consequence of this 
belief, many of them refused to engage in it ; what- 
ever the consequences, whether reproach, or imprison- 
ment, or death. These facts are indisputable : ' It is 
as easy,' says a learned writer of the seventeenth cen- 
tury, ' to obscure the sun at mid-day, as to deny that 
the primitive Christians renounced all revenge and 
war.' Of all the Christian writers of the second cen- 
tury, there is not one who notices the subject, who 
does not hold it to be unlawful for a Christian to bear 
arms; 'and,' says Clarkson, 'it was not till Chris- 
tianity became corrupted, that Christians became sol- 
diers.' " 

" Our Savior inculcated mildness and peaceableness ; 
we have seen that the apostles imbibed His spirit, and 



THE HISTORY OF CHRISTIANITY. ' 185 

followed his example; and the early Christians pur- 
sued the example and imbibed the spirit of both. 
' This sacred principle, this earnest recommendation of 
forbearance, lenity, and forgiveness, mixes with all the 
writings of that age. There are more quotations in 
the apostolical fathers, of texts which relate to these 
points than of any other. Christ's sayings had struck 
them. Not rendering, says Polycarp, the disciple of 
John, evil for evil, or railing for railing, or striking for 
striking, or cursing for cursing,'' Christ and his apos- 
tles delivered general precepts for the regulation of 
our conduct. It was necessary for their successors to 
apply them to their practice in life. And to what did 
they apply the pacific precepts which had been deliv- 
ered ? They applied them to war ; they were assured 
that the precepts absolutely forbade it. This belief 
they derived from those very precepts on which we 
have insisted: They referred expressly to the same 
passages in the New Testament, and from the authority 
and obligation of those passages, they refused to bear 
arms. A few examples from their history will show 
with what undoubting confidence they believed in the 
unlawfulness of war, and how much they were willing 
to suffer in the cause of peace." — {Dymond.) 

We have now reviewed a very instructive period of 
Church History. It is well for us to get back to the 
fountains of Wisdom, and to the Law and Testimony 
of our crucified and risen Lord — our Great Exemplar, 
that we can discover whether we are vainly worship- 
ping Him, teaching for doctrines the precepts and 
traditions of men, or are accepting the last Will and 



186 ' EAELHAM LECTURES. 

Testament of our Lord without additions or dimuni- 
tions : — "the faith once delivered to the saints." 

The scholarly research of the present generation has 
done much to disrobe the Church of many vestments 
which were thrown over it in superstitious ages. Pro- 
fessing Christians assimilate to each other as they 
discover gospel truth, and become sectarian as they 
diverge from it. Let us all press forward in hope for 
the day when '*the glory of the knowledge of the 
Lord shall cover the earth, as the waters do the sea," 
and '' when the lion and lamb shall lie down together.'' 



EEEATA. 

On page 21, 7th and 8th lines from top, for '* a ran- 
som purchased by the gift and offices of the Holy 
Spirit," read, and by which the gift and offices of the Holy 
Spirit ivere purchased. 

On page 69, 5th line from bottom, for ''it refers," 
read, they refer. 

On page 83, 10th line from bottom, for " but that he 
doth," read, hut he that doth. 

On page 103, 6th line from top, for ''conversation," 
read, conversion. 

On page 131, 8th line from top, for " Omam," read, 
Oman, 



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